





^ .0 



-# 

^ 

^ 









"^ ,#' 






"^ ,#' 









> V^ 



c*v *" 










( 0o. 



. i 












*%., /■■?** x~" 



^ v* 






^4%Jf ■ 



*- 






V\- V °J> 









^/ 









V N 





















^ ^ 











- v 


* 


^. 































e 





















* 









% 




































- 









A" 



V 






MEMOIRS 



OF 



REV. WM. VAUGHAN, D.D. 



"5T HIS SON" 



THOS. M. VAUGHAN, OF DANVILLE, KY. 



SKETCHES OF HIS CHARACTER BY REV . J. M. PEN- 
DLETON, D. foVHftftfl ijfiWI • 

also, +*m 

AN ESSAY AND TWO SERMONS BY DR. VAUGHAN. 

{ Jf» Sk% 8.? 

LOUISVILLE : 

CAPERTON & CATES. 

1878. 



9r 



_3Xk<HT 

M? V3 



Entered 


according to 


act 


of 


Congress, in the 


year 


1878, 


by 








THOS. 


M. 


. V AUG HAN, 








In 


the 


office 


of the 


Librarian of Congress, 


at Washington. 




CONTENTS. 



CHAPTER I. 

His parentage and birth. Removal of parents to Kentucky. 
Early times. School days. Whipped for " preaching." 
Working on Farm. Parents strict with children 9 

CHAPTER II. 

Lost in the woods. Death of William's father. His character. 
Industry and care of his mother. Trip to Bullitt's Lick. . 19 

CHAPTER III. 
William sent to Lexington to learn a trade. His master. Char- 
acter of him. Taking bits of cloth from his customers. His 
dream. Apprentice boys robbing roasting-ear patch. Depre- 
dations on an orchard. His addresses to Miss Allen. Ex- 
piration of apprenticeship. Marriage. Settlement in Win- 
chester. Works at his trade. Poverty. Summoned to 
Lexington as a witness in court 27 

CHAPTER IV. 

His conversion. Detail of his experience, union with the church 
and baptism 35 

CHAPTER v. 
How they used to receive candidates for church membership. 
Must relate an experience. Do so themselves. Good effects 
of the practice. Mr. V.'s age when converted. Illiterate 
and poor. Impressed that he must preach. Begins family 
worship. Called to preach. First effort. Failure. Licensed 
by church — he and three others. Tried again. Failed. 
Second time, etc. Sermon by Haggard. Refused ordina- 
tion. What became of him. Mr. V. tries and fails once 
more 43 



IV CONTENTS. 

CHAPTER VI. 

The preachers of that day. Some strong minded. Some 
weak. Told the same thing for years. Mr. V.'s determina- 
tion to study. Bought some books. Studying under diffi- 
culties. Progress. Improvement. Doubts about his call. 
Relief. Invited to preach at Sycamore. Ordination. Study. 
Compensation. Prejudice against paying preachers. Some 
excuse for it. Virginia Baptist history. Amount paid him 
at Sycamore 52 

CHAPTER VII. 

Early Baptist history in Kentucky. John Taylor, Jeremiah 
Vardeman, David Chenault. Ignorant preachers. Not 
confined to the Baptists. How a Methodist preacher talked 
once. Experimental preaching. Views of Dr. Wayland. 
Mr. Vaughan's views on this subject 68 

CHAPTER VIII. 

Messenger to Bracken Association. Appointed to preach. 
Makes a tour through the Association. Well received. 
Makes another visit to the same section of country. Called 
to Lee's Creek, Mason county, Kentucky. Moves to Wash- 
ington. Some of his early friends are in that neighborhood. 
Judge Beatty. The Marshalls, etc. Anecdotes about Cap- 
tain Marshall. Studies. Troubles in Lee's Creek. Great- 
rake. School teaching. Constitution of Augusta Church. 
Called there to preach. Accepts. Invited to Washington to 
preach. Accepts. Walter Warder. Moves to Augusta. 
Teaches school. Controversy with McCalla 87 

CHAPTER IX. 
Augusta Church. Mrs. Sison. Returns to the country. Called 
to Cincinnati. Declines. Buys a little home. Invited to 
preach at May's Lick, Mason county. Accepts. History of 
May's Lick Church. Ministerial support. Sells his placeand 
moves to Ohio. Life in Ohio. Preaching out there. Anti- 
nomianism. Alexander Campbell. Discouragement. Sick- 
ness. Returns to Kentucky. Poverty. Visited by Dr. 
Dillard. Doctrinal views 106 



CONTENTS. V 

CHAPTER X. 

Rise of Campbellism. Mr. Vaughan's position. New Lights 
and Barton W. Stone. The number, etc 1 19 

CHAPTER XI. 

Alexander Campbell. First a Presbyterian. Change of views. 
Joins the Baptists. Circular Letter to Redstone Associa- 
tion. Strong Calvinism. Renounces the doctrine. Pub- 
lishes Christian Baptist. Debate with McCalla at Washing- 
ton. Opposition to sects. Attack on creeds. Attack on 
clergy. Opposition to missions — to Christian experience 
before baptism. Gradual development of Campbellite sys- 
tem. A party formed. Rapid growth. Its causes 132 

CHAPTER XII. 

Campbellism assumes a definite form. Party zeal, etc. Con- 
troversy. Increase of numbers. Distress among Baptists. 
Walter Warder and others in trouble about it. Indecision 
of Warder and Vardeman. Revival of 1827. Its results 
lost by reason of Campbellism. Mr. Vaughan's opposition 
to the new system of things. His effort at Lee's Creek. 
At May's Lick stays the tide of Campbellism. Visits an 
Association in Ohio. Thomas Campbell there. Ordination 
of John Holiday at Millersburg. Encounters Jacob Creath, 
Jr. Split in the church. Separations begin at Beaver Asso- 
ciation, Pennsylvania. Reasons for it. Division at South 
Benson, Franklin county. Proceedings at North District 
Association. Franklin Association repudiates Campbellism. 
Elkhorn withdraws from them. Tate's Creek and Bracken 
follow 151 

CHAPTER XIII. 

"Raccoon" John Smith. Anecdote. After the divisions 
peace reigned among the Baptists. Mr. Vaughan accepts 
care of Carlisle Church. 1830, accepts Bethel, Fleming 
county. Same year accepts Falmouth. Made Agent Sun- 
day-school Union. Success in that work. Some incidents 
while engaged in it. Purchases farm in Fleming. Moves 
on it. Agent for Bible Society. Gives it up. Visits Bloom- 



VI CONTENTS. 

field. Preaches for them and called there for two Sundays. 
Sells out in Fleming and moves to Nelson. Death of his 
daughter, Ann Davis. Deep affliction. Hardshell preacher, 
Enoch Taber. Buys a farm near Bloomfield. Builds a house 
and moves in. Trouble in Bloomfield Church. Disaffected 
members excluded. History of Bloomfield Church 182 

CHAPTER XIV. 

Call to Elizabethtown. Meets Dr. Helm at Salem Associa- 
tion. Dr. Helm's account of it. Agrees to preach at Eliza- 
bethtown once a month. Union meeting there. Anecdote 
about the drunken Baptists. History of Elizabethtown 
Church • • 202 

CHAPTER xv. 

Called to Lawrenceburg. Accepts. Relinquishes Elizabeth- 
town. Success at Lawrenceburg. Robert R. Lillard. Anec- 
dote related by Dr. Samuel Baker about what he said to the 
old-school Baptists. Henry Clay and others hear him preach. 
Visits Harrodsburg. Preaches. Constitutes a church. Agrees 
to preach for them. Anecdote about inquiring the way of a 
Reformer. Anecdote about William C. Buck. Historical 
sketch by Rev. W. P. Harvey. Gives up care of Harrods- 
burg in 1844 and accepts Little Union. Lyons, the impostor. 
Relinquishes Lawrenceburg. Takes care of Buck Creek 
in 1851. Relinquished it in 1861. Called to Little Union 
for another Sunday. Accepts 215 

CHAPTER XVI. 
Extra ministerial labor. Attends Elkhorn Association for 
twenty-four years. Attends other Associations. Moderator of 
Nelson. Friend of missions. Travels for Onchen. Anecdote 
concerning a missionary church. General Association. Its 
organization. Mr. Vaughan its warm friend. Met at George- 
town in 1843. The sermon there. Georgetown College. 
His interest in it. History of the same 227 

CHAPTER XVII. 

Discussion at Bloomfield on Baptism, between Dr. Bemiss and 
John L. Waller. Preaching regularly. Close preparation. 



CONTENTS. VII 

Visit to Russellville, in 1841, to General Association. Pro- 
tracted meeting there. Account of it by Dr. Pendleton. 
Isaac T. Tichenor joins the church at Bloomfield when a 
small boy, becomes a minister, and his success. Visit of 
his wife to Elizaville. Sickness and death. Brief notice of 
her. Dr. Grundy's sermon on Baptism. Mr. Vaughan's 
reply. His friends among the Presbyterians, etc. Mr. 
Saunders and Dr. W. C. Breckenridge. Pastoral labor. 
Visiting and preaching. Second marriage. Sad accident 
in the history of his second wife's family. His second union 
judicious. Anecdotes about his old servant Daniel. Re- 
markable effects of a sermon at Bethlehem Church, Washing- 
ton county. J. M. Weaver joins the Bloomfield Church in 
1852. Labors among the colored people. His facetiousness 
in the pulpit 240 

CHAPTER XVIII. 

Protracted meeting at Danville. 1859, sells his farm and 
moves to town. Civil war in 1861. His political position. 
Arrested by Colonel Halisly. Made a D. D., in 1857, by 
Georgetown. Dedicated Baptist church in Shelbyville in 
May, 1863. In 1865 attended Long Run Association in 
Shelbyville. Preached. In 1866 attended its meeting at 
Simpsonville. In November, 1866, held protracted meeting 
in Bloomfield. His fall and serious accident in 1868. Re- 
signs the care of Bloomfield and South Union. Death of 
his second wife. Removal to his son's. Visit to Louisville. 
Moves to Danville in December, 1870. Preached for Dr. 
Junken in Danville, on Sunday, in 1871. Visits Bloomfield in 
1872. In 1875 attends Harrodsburg Centennial. His ad- 
dress 255 

CHAPTER XIX. 

Attends General Association, at Louisville, 1876. Returns 
home by way of Bloomfield. Suffering with disease. Feb- 
ruary, 25, 1877, preached his last sermon. Death on March 
30, 1877. Funeral services at Danville and at Bloomfield. 
Account of the latter by Rev. J. E. Carter 271 

Sketches of his character by Dr. Pendleton and others 280 



NOTE BY THE AUTHOR. 



In committing this volume to the public, I must acknowledge my 

indebtedness to Rev. J. H. Spencer for his valuable manuscript of 

my father's biography. In 1868, while on a visit to Bloomfield, 

he took down copious notes of his history, and in many places they 

have supplied blanks which it would have been impossible for me 

to fill. 

THOS. M. VAUGHAN. 
Danville, May 2, 1878. 



MEMOIRS OF REV. WILLIAM VAUGHAN, D. D. 



CHAPTER I. 



William Vaughan, the subject of the following memoirs, 
was born in Westmoreland county, Penn., on the 220! day 
of February, 1785. 

On his father's side his ancestors were Welsh, and 
were Baptists as far back as history gives any account. 
According to a family tradition his great grandfather was 
a deacon in a Welch Baptist Church, and was held in 
high esteem among his brethren. About two hundred 
years ago he came to America and settled in the then col- 
ony of New Jersey. Here the grandfather and father of 
William were born. These men belonged to the middle 
class of society, and were farmers by occupation. They 
were members of the Baptist Church, and were peaceable, 
quiet citizens, attending to their own business, and letting 
other people's alone. They were, however, men of emi- 
nent piety, and each left behind him an unblemished 
reputation. 

When the war of independence broke out they were 
warm patriots, and espoused with enthusiasm the side of 
the revolutionists. The former lost his life by an acci- 
dent which befel him while performing the duties of a 
soldier, the latter served during one campaign, and was 
honorably discharged on account of feeble health. 



IO MEMOIRS OF 

His mother, whose maiden name was Cahill, was of 
Irish parentage. She was, until her conversion to Bap- 
tist principles, a rigid Presbyterian, belonging to that 
branch of the church known as " Seceders," or "Asso- 
ciate Reformed." Her father and mother came from Ire- 
land about the beginning of the last century, and were 
among the early settlers of New Jersey. They were 
members of the Presbyterian Church at Freehold, of 
which the celebrated Wm. Tennent was then pastor. 

His parents, John and Nancy Vaughan, shortly after 
their marriage, emigrated to Westmoreland county, Perm., 
where the subject of this biography was born at the time 
above stated. Not being satisfied with their home in 
Pennsylvania, they determined to go to Kentucky where 
the land was fertile and cheap. Persons who had visited 
this region had returned, bringing the most wonderful ac- 
counts of its beauty and productiveness. A tide of emi- 
gration was sweeping towards that land, and young and 
old were leaving their homes to seek their fortunes in the 
distant West. Mr. and Mrs. Vaughan caught the enthu- 
siasm, and, starting in a wagon with their children and 
their little stock of household goods, they soon reached 
Pittsburgh, which was then considered on the confines of 
civilization. Here they embarked on a flat-boat and de- 
scended the Ohio to Limestone, now Maysville, in this 
State. "I was," says Mr. Vaughm, "scarcely three 
years old when we made this trip, but I remember dis- 
tinctly a scene that I witnessed at Pittsburgh. I saw there 
a party of Indians, clad in the Indian costume, and they 
made an indelible impression on my childish mind." 
From Limestone they traveled in their wagon to the 
vicinity of Georgetown, Scott county, in this State, and 
there they paused and made a permanent settlement. 



WM. VAUGHAN. It 

At that time the greater part of Kentucky was an un- 
broken wilderness. The settlements were usually made 
in the neighborhood of a station, a rude fortification 
made of logs, to protect the settlers from the depredations 
of wandering bands of Indians. ''Many a time/' says 
Mr. Vaughan, "when I was a child, has my blood been 
made to curdle as I sat by the cabin fire and heard my 
parents speak of the deeds of horror that had been per- 
petrated by this people in various parts of the country. 
Sometimes when the husband and father would be from 
home, with stealthy tread they would steal upon the de- 
fenseless habitation and murder wife and children in cold 
blood; then apply the torch to the dwelling, throw their 
bodies into the flames, and let them all be consumed 
together. Then when the father would return, instead of 
his home and family, he would find nothing but a heap 
of blackened, smoldering ruins. I can just remember 
when a report came to our neighborhood, that a party of 
Indians was approaching to attack us. There was a 
general panic. Every body gathered up what personal 
property he could, and rushed to the nearest station and 
then within its walls he felt secure against his savage foe. 
I can remember how all night long the excitement pre- 
vailed ; there was hurrying to and fro, men were shouting 
to one another m the darkness, and occasionally we 
would be startled by the shrill crack of a rifle. In a day 
or two we learned that it was a false alarm, that there 
were no Indians in the neighborhood, and had not been 
for some time. The excitement soon subsided, and the 
various families that had taken refuge in the station soon 
dispersed to their respective homes." 

His father, besides his farming operations, conducted 
the tanning business. He was in humble circumstances, 



12 MEMOIRS OF 

and had a large family, consisting of his wife and nine 
children, to maintain. But by industry and economy they 
managed to live as comfortably as most of their neighbors. 
The people then possessed but few of the luxuries of life, 
and some things now regarded as indispensable, were not 
even known or thought of by that primitive population. 

They all lived in single or double cabins, covered with 
clap-boards, held to their places by weighty poles. The 
floor was made of " puncheons," or frequently nothing but 
the bare ground, which, by constant use, soon became 
very hard. The first brick house he ever saw was in 
Georgetown ; and when he beheld it he was filled with 
amazement. It was to his boyish mind an architectural 
wonder, and he gazed upon it with as much delight as the 
traveler does when he sees for thejirst time some of the 
renowned edifices of the old world. 

Their food was plain but substantial. They had an 
abundance of potatoes, corn and wheat bread, hog and 
hominy. His father kept several cows, which afforded 
them plenty of milk and butter, and he occasionally killed 
a nice young beef. Some families occasionally used tea, 
which was sweetened with maple sugar, as this was the 
only kind in the country, but coffee as a beverage was 
not known. Preserves, and the various kinds of confec- 
tionery so common nowadays, were never heard of by 
the great majority of the people. He says he must have 
been twenty years of age before he ever saw a preserve. 
Living in this manner in his childhood was of great bene- 
fit to him. It was not only of great advantage to him in 
developing a vigorous constitution, [.but in after years he 
could sit down at any time to a meal of plain food, and 
relish it just as much as the most elegant luxuries in the 
land. 



WM. VAUGHAN. 1 3 

At six years of age he was started to school to a teacher 
by the name of Roundtree. The school-house was a log 
cabin, covered with boards, with a dirt floor, and the only 
window was a hole made in the wall by cutting out a part 
of one of the logs, of which the house was built. Spell- 
ing, reading, writing and arithmetic were the only 
branches taught in this school, and these very imperfectly. 
His letters were torn out of an old book and pasted on a 
paddle. These were soon learned, and in a little while 
he began to read. His reading-book was the Bible, and 
in a short time he learned to read it pretty well. When 
he came to a hard word he would guess at it and pro- 
nounce it something, and as the teacher would never 
correct him, he supposed he did not know any better 
himself. When he was nine years old he had read the 
Bible through, and had been taught by his parents to an- 
swer these simple questions : " Who was the first man ; " 
"Who was the first woman," &c, and he was regarded by 
the ignorant neighborhood as a prodigy of biblical learn- 
ing. "There goes a boy," they would say, "who has 
read the Bible through, and can tell who made him and 
who was the first man; isn't he a bright child?" " And 
I," says Mr. Vaughan, "was simple enough to believe 
them, and to swallow ail their praise. " His next teacher 
was a man named McClure, a rigid Presbyterian. His 
attainments and qualifications were about equal to the 
first. He was with him only a few months, learning the 
simple rudiments of an English education. There was 
one qualification which he possessed in an eminent de- 
gree, and which was regarded in those days as a thing 
indispensable. He was well versed in the theory and 
practice of flogging. Indeed, this might be called his 
forte. It was a satisfaction to him to give a boy a sound 



14 MEMOIRS OF 

thrashing, and whenever he had the least occasion to do 
so, he would never let it pass. 

The following incident will show his delight in this ex- 
ercise, and how little feeling he had for children. One 
day during the noon intermission, William and three 
other boys about his age, went into an old deserted cabin 
in the neighborhood, and amused themselves by having 
what they called "meeting." They meant no harm by 
it, and did it simply to pass away the time. Dick Apple- 
gate preached first, and delivered the following sermon : 
"If all the rivers in the world were in one river; and 
all the trees in the world were in one tree ; and all the 
axes in the world were in one axe; and all the men in 
the world were in one man ; and that mighty man should 
take that mighty axe and fell that mighty tree into that 
mighty river, there would be a mighty slish-slosh." 

Green Roberts followed and pronounced the same dis- 
course. Dick McClure, a nephew of the teacher, next 
occupied the pulpit. His sermon was brief but pointed. 
He jumped up and down, and threw his arms about with 
great violence, until he had worked himself up into a 
proper degree of fervor, and then exclaimed at the top of 
his voice, "Oh, what a cruel place hell is!" William 
now took the stand to deliver the closing sermon. Said 
Mr. Vaughan, in relating the circumstance, " I thought 
that the preaching I had just listened to was very foolish, 
and that I would try and preach a sermon that had some 
sense in it." In accordance with the reflection, he deliv- 
ered the following pungent discourse: "Boys, if you 
break the Sabbath or tell lies, or swear and don't mind 
your daddy and mammy (pa and ma were never used 
then), or don't mind your books, you will die and go to 
hell, a lake of blue blazes, burning with fire and brim- 



WM. VAUGHAN. 1 5 

stone. And when you want a drink of water the devil 
will melt lead in a ladle and pour it red-hot down your 
throats." This was a pretty good discourse, considering 
it came from a boy only nine years of age. Soon after 
William closed his sermon the teacher called " to books." 
On his way to the school-house he paused by the way- 
side to stoop down and take a drink out of a running 
brook. As he looked into the clear water he beheld his 
image mirrored in its sparkling surface, and he was im- 
pressed with his homely appearance. To use his own 
language: ''There I was a poor, little, sunburnt, bare- 
headed boy (boys did not wear hats then), with nothing 
on but a shirt and a pair of buckskin knee-breeches. I 
said to myself, ' what an ugly boy I am.' With such re- 
flections as these, I soon reached the school-house." Just 
as he was entering one of the children ran to him and 
told him that he was going to get a whipping for preach- 
ing. "Alex Logan has told the master, and you will 
catch it sure." "When I saw," said Mr. Vaughan, "the 
stern countenance of the teacher and the bundle of rods 
lying on his desk, my heart sank within me, for I knew 
what was next coming. Presently he arose with anger 
lowering upon his brow, and then he called each one of 
us by name. 'William Vaughan, Green Roberts and 
Richard Applegate, step this way, young gentlemen.' 
We marched up like criminals going to their execution, 
and then he gave each one of us such a thrashing as we 
had never received before. The whipping he gave us 
was brutal and unmerciful. He cut the blood from us 
in several places, and one stroke on my arm made such a 
gash that I carried the scar for more than a year." He 
was afraid to tell his father about it when he went home, 
for fear he would whip him for it again. Dick McClure, 



1 6 MEMOIRS OF 

a nephew of the teacher, as above stated, who had of- 
fended as much as any of the rest, for some reason — prob- 
ably because he was a kinsman — was not punished in any 
way. Several times after this when any one would visit 
the school-room the teacher would point them out and 
say derisively, " these are my young preachers; they 
have been to college, got their diplomas, and gone to 
work. Arn't they bright?" This he would say just to 
mortify them. 

At this school there were two brothers in attendance 
who afterwards became somewhat distinguished. These 
were R. M. and John T. Johnson, sons of Col. Robert 
Johnson. R. M. Johnson was Vice President of the 
United States when Martin Van Buren was President, 
and was elected with him by the Democratic party. 
John T. was for several years a member of Congress, and 
afterwards a prominent preacher of the current reforma- 
tion. Mr. Vaughan, who knew him well, says he was a 
Christian gentleman, but not a man of superior intellect. 
These persons were several years the senior of Mr. 
Vaughan. 

After this school closed he was set to work on the farm 
and in the tan-yard ; here he continued at hard labor un- 
der the supervision of his father, until he was ten years of 
age, when he was again sent to school for about three 
months. Soon after this he attended a night writing 
school for two weeks, and five years after this he attended 
another writing school thirteen nights. The whole time 
that he attended school did not exceed ten months. 

Mr. Vaughan relates the following incident, showing 
what a timid, unsophisticated boy he was : " When I was 
about ten years old there was but one brick house in 
Scott county outside of Georgetown. I had never been 



WM. VAUGHAN. 1 7 

used to any thing but a log cabin, and had never been in- 
side of a fine house. My father had some business with 
the man who lived in the brick house, and sent me to see 
him. The distance from father's to this place was consid- 
erable, so that when I reached there it was about dinner 
time. My idea was that people who lived in so fine a 
dwelling must be very great. (I have since learned that 
some of the greatest fools I ever knew lived in brick 
houses). I was invited to dinner, but was so overawed 
that I could not look up, much less go to the table. 
After I had finished my errand and was on my way home, 
I was so hungry that I cried bitterly, and chided myself 
much for being such a fool as not to eat when I was half 
starved, and had food set before me." 

It has been already stated that his mother's family were 
Presbyterians; hence they were very strict in their habits, 
-and very rigid in the performance of their religious duties. 
It was a part of their religion " to remember the Sabbath 
day to keep it holy." They would not allow their chil- 
dren to whistle or crack a hickory nut on that holy day. 
They watched over their children with a jealous care, 
and there was one thing in particular they did not forget, 
and that was to whip them frequently and well. Solo- 
mon's admonition, "he that spareth the rod hateth his 
own son," was not a dead letter to them. He says he 
does not think they were worse than children usually are, 
but. judging from the number of castigations they re- 
ceived, they must have had their full share of hereditary 
depravity. His grandmother, who lived then, was a 
strict Presbyterian and a zealous advocate of the practice 
to which we have just alluded. Sometimes when his 
mother would be correcting him she would say, "Whip 
him effectually. Nancy, whip him effectually. ," It is likely 



1 8 MEMOIRS. 

her mind had dwelt much on the subject of effectual call- 
ing. 

When William was about ten years of age his father left 
the Johnson neighborhood and moved over on Eagle 
Creek, to a portion of Scott county, known as the Eagle 
Creek Hills. He had two reasons for making this move* 
One was because he was poor and could buy land there 
much cheaper than in the vicinity of Georgetown; the 
other was there was an abundance of oak timber in that 
region, the bark of which is an absolute necessity in the 
trade of a tanner. There he built a cabin and cleared 
some land, and continued at his accustomed vocation. 



CHAPTER II. 



An incident occurred about this time in the boyhood of 
Mr. Vaughan, the relation of which may be of some inter- 
est to the reader of these memoirs. We refer to the oc- 
casion of his being lost in the woods. In newly settled 
regions such events will sometimes occur to children, and 
they always produce great alarm and distress among par- 
ents and friends. We will give a narration of that inci- 
dent as nearly as we can in his own words. " When I 
was in my eleventh year," said Mr. Vaughan, u one cold 
evening in January my father sent me out into the woods 
on what we called the 'range,' to hunt the sheep, and if 
I found them to bring them home. The weather was 
cold and the ground was covered with snow about two 
inches deep. After a little while I discovered them. I 
then started home, driving the sheep before me. Pres- 
ently I came to a place where the road divided, one path 
going to the right, the other to the left. The sheep took 
the right hand path, and I, supposing they were going the 
wrong way, struck out in the opposite direction. After I 
had gone some distance I found that I was lost, and after 
running hither and thither searching for the way, I only 
became more and more bewildered. All around me, ex- 
tending in every direction, was one apparently intermina- 
ble forest. About sundown I saw in the distance three 
men, each with a gun upon his shoulder, coming towards 
me. They had on old slouched hats and shabby clothing, 



20 MEMOIRS OF 

and I concluded at once that they were Indians. But 
they were white men and hunters, and had I made my- 
self known to them, doubtless they would have conveyed 
me in safety to my home. I was a poor, foolish child, 
almost frightened out of my senses, and instead of mak- 
ing myself known as I ought to have done, I hid behind a 
tree until they had passed on beyond my sight. I was 
perplexed and frightened. I knew I had walked too far 
to retrace my footsteps in the snow, so I wandered about, 
hoping to find some house when night came on, and I 
despaired of getting out of the woods. I now commenced 
repeating the Lord's Prayer, and continued, saying it over 
as rapidly as I could, until I had repeated it several 
hundred times ; all this time I was wandering about with- 
out knowing in what direction I was going. At length I 
came to a large oak tree that had fallen during the sum- 
mer, while the leaves were on it. I crept under the 
thickest branches of its top, and laid down to wait until 
morning. I was too cold and too distressed in mind to 
sleep. Here I lay and thought about my home, and 
never did home seem half so dear to me. I thought of 
father and mother, of their constant care and kindness. 
I thought of my little brothers and sisters, and never did 
I seem to love them half so well. I thought of the dog 
and the cat upon the hearth-stone, the fowls in the yard, 
the horses and cows — all of them were tenderly remem- 
bered. But now I was lost in the gloomy forest, and my 
eyes would never see them again. With these sad reflec- 
tions the hours passed slowly by, until about midnight, 
when I thought I heard the familiar sound of men chop- 
ping with their axes. I raised up and listened; the 
sound seemed to fall distinctly on my ears. I was in a 
kind of frenzy. Springing to my feet I said aloud, ' I 



WM. VAUGHAN. 21 

will depart hence.' When I was out of the tree top I 
listened again, but all was silent. I went a short distance 
and then returned to the tree; examining it more closely, 
I discovered that, in falling it had split almost in two, 
making a large crack in it, the butt end of the upper 
piece resting on the stump, the lower on the ground ; the 
two meeting some twenty or thirty feet towards the top, 
and forming an aperture between them shaped like an 
elongated 'V.' Into this space I crawled, and there I 
managed to pass the remainder of the night. It afforded 
me a good shelter from the rain, and I am satisfied that 
it was a special providence that directed my footsteps to 
this place of refuge. Some, perhaps, will sneer at the 
idea of a special providence, but if God does not suffer a 
sparrow to fall to the ground without His notice, He will 
certainly take care of human beings, who are of more 
value than many sparrows. Had I not found this place 
I might have been caught and devoured by the wolves, 
which were very numerous in this neighborhood. I was 
not more than two miles from home, and sometimes I 
could hear the sound of a horn, which was blown by 
some person out hunting for me. Once in the night, 
while in a disturbed slumber, I dreamed that I was at 
home, and that my sister made a little pallet for me before 
the fire, and I started to leap into it. I awoke and found 
that I had jumped clear out of my bed on to the ground, 
and that I was lost and all alone in a gloomy forest, and 
in the darkness of the night. Tvith a heavy heart I re- 
turned to my hard couch, and after a long and comfort- 
less night, the day dawned upon me. How glad I was to 
see the light of the sun once more. I immediately started 
out to see if I could not find my way home. I soon came 
to a small creek, and I then began to reason thus with 



22 MEMOIRS OF 

myself: 'Some people evidently live on this creek, and 
if I follow its course it will lead me to a settlement or 
some one's house.' Arriving at this conclusion, I started 
at once down the creek, and before I had gone far I 
came to a road, and then I began to know where I was. 
It was the very road that I had traveled a few months 
before in company with my father, when we were moving 
to this settlement. With a light heart and rapid feet, I 
ran along the road and presently there was my father's 
cabin standing right before me. If ever a child was 
happy, I was then. My mother was standing at the cor- 
ner of the house wringing her hands and crying in deep 
distress, for she thought I was dead, and that my body 
had been devoured by the wolves. When she saw me she 
ran and caught me in her arms and pressed me fondly to 
her heart, for I was to her as one coming back from the 
grave. Soon I was in the house and the whole family 
were almost frantic with joy. Father was out with the 
neighbors hunting for me, but soon got word of my safe 
return, and in a short time he was at home to embrace 
his boy. As I had not eaten any thing since the preced- 
ing morning at breakfast, some food was soon prepared 
and a cup of tea made for me. I did not often get tea, 
and I considered this an extra attention. 

u From being a very obscure personage, I at once be- 
came illustrious. I had been lost in the woods all night 
in mid-winter, when the ground was covered with snow. 
Every body was asking me questions about my adven- 
tures. I soon became fond of telling my story of suffer- 
ing. For a time I was the most popular individual in the 
settlement. I was secretly glad that I had been lost, for 
my very great fame more than compensated for all the 
hardships I had endured. I felt that my importance had 



WM. V AUG HAN. 23 

increased in the home circle, and the boys of the neigh- 
borhood were more respectful towards me. My fame 
had even spread to the adjoining settlements, and I soon 
began to feel that henceforth I should occupy an envia- 
ble position in the community. My loss and recovery 
made a deep impression on my mind, and I shall always 
be grateful to my Heavenly Father for delivering me 
from the perils by which I was surrounded." 

During the life of John Vaughan his family lived as 
comfortably as the circumstances of a home in the wil- 
derness would permit. He was honest and industrious, 
and the virgin soil he cultivated yielded a comfortable 
support. He was also training his sons to habits of in- 
dustry, and he was looking forward to a time when he 
would have a good farm opened, and his children suffi- 
ciently educated for their life in the backwoods. He 
hoped in a few years to be able to accumulate a compe- 
tence, and then he could live without so much hard 
labor. But how uncertain are all human calculations. 
His health, which had been delicate for several years, 
now failed very rapidly. He had been from early life af- 
flicted with the asthma, and of late years he suffered much 
with rheumatism. During one whole winter he was con- 
fined to his bed with it, and could not walk a step. After 
this the asthma grew worse, which ran into consumption, 
and in a few months terminated his life. This was a 
heavy blow to his family. The head of the household — 
their guardian and support — was snatched from them by 
the hand of death, and they would never see his beloved 
face again. They mourned for him with profound sor- 
row. The neighbors participated in their grief, for he 
was beloved and respected by all who knew him. His 
death seemed untimely, for he was cut down in the merid- 



24 MEMOIRS OF 

ian of life, being only forty-two years of age at the time 
of his decease. But their loss was gain to him, for he 
had gone to a better world. Years before that he had 
professed religion and connected himself with the Baptist 
Church. He was an humble, God-fearing man, and 
faithful in the performance of every known duty. The 
Bible was often in his hands, and daily, night and morn- 
ing, he engaged in family worship. He was sober and 
dignified in his deportment, strict and impartial in the 
government of his household; and as he did not indulge 
in any undue familiarity with his children, they both 
loved and feared him. Mrs. Vaughan was now left with 
nine children, the oldest sixteen and the youngest three 
years of age; and five of these were girls. Although 
greatly distressed over the death of her husband, she did 
not abandon herself to despair. She was a Christian, and 
she remembered God's gracious promise that He would 
be " the husband of the widow, and the father of the 
fatherless in His holy habitation." With rare energy 
and business tact, she gave herself to the care of her 
family, and she succeeded well considering her circum- 
stances. Under her supervision William and his oldest 
brother attended to the farm, which consisted of about 
one hundred and thirty acres of rather poor land. They 
raised bread and meat sufficient for the family, while his 
mother and grandmother knit, spun and wove, and kept 
them all comfortably clad from one year's end to the 
other. They were skillful weavers, and manufactured a 
great deal of cloth ; and all they did not use in home con- 
sumption, they would take to Georgetown and exchange 
it for imported calicos, with which to make Sunday dresses 
for the girls. They thus labored on in humble but con- 
tented poverty — there was no time for idleness, for it 



WM. VAUGHAN. 25 

kept them busy all the while making a bare subsistence. 
From year to year they went through the same routine, 
with very little to relieve the monotony of their existence. 
As the country was covered with a dense growth of tim- 
ber, there was much hard labor necessary to clear the 
land and render it susceptible of cultivation. Felling 
trees, rolling logs and burning brush occupied much of 
the time of the early settler, and William and his brother 
had much of this kind of work on their hands. One sea- 
son, after their summer and fall work was over, it was de- 
cided that he should go with a party of his neighbors to 
Mann's Lick, in Bullitt county, about eighty miles distant, 
for a load of salt. This article, so very necessary in 
household economy, was very dear, the retail price being 
$3 per bushel, and had to be carried all the way from 
that locality on horseback and upon pack-saddles. When 
the time arrived for their departure they started on the 
journey. Their road all the way was a narrow, bridle 
path, through the wilderness, and at night they would 
sleep in the woods with their horses tethered to the trees. 
William took with him a load of woolen cloth, which he 
exchanged very readily for several bushels of salt. Hav- 
ing accomplished the object of his trip, he set out on his 
return home. After several days of laborious travel he 
reached his mother's cabin late in the night. The family 
were expecting him and they were up awaiting his return. 
He was received with rejoicing, and they thought he was 
quite a little hero to make such a trip, and to succeed so 
well. 

About this time his mother, from convictions of duty, 
left the Presbyterian Church and joined the Baptist. 
Her mother, who resided with them at that time, although 
an excellent woman, was greatly prejudiced against the 

A 



26 MEMOIRS. 

Baptists. She was so much offended by the step that she 
had taken that she left her house and did not return for 
several years. 

From this time on she was very prompt and regular in 
the performance of her religious duties. Every morning 
and evening she gathered her children together, read a 
portion of Scripture, and engaged in prayer. This prac- 
tice she maintained so long as she was a housekeeper. 



CHAPTER III. 



As the family of Mrs. Vaughan was large, it was a diffi- 
cult matter for her with all the assistance she could derive 
from her children to make a comfortable living. It 
could be done only by hard and persevering labor. Un- 
der these circumstances it was determined that William 
should go somewhere and learn a trade. He was not at 
all averse to this idea, for he was anxious to engage in 
some business by which he could earn a respectable sub- 
sistence. It was common then for poor boys and those 
in moderate circumstances, to learn some mechanical art. 
It was considered praiseworthy and honorable. There 
has been a sad decline in this sentiment in the last forty 
or fifty years. Boys whose parents are not worth a dol- 
lar turn up their noses in scorn at the thought of learning 
a trade. They must be clerks or professional men ; con- 
sequently these departments of business are crowded, 
and many of them are nothing but loafers. As they mus* - 
keep up appearances and live in some way, they resort at 
times to dishonest practices, and thus ruin and disgrace 
themselves forever. How much better it would be for 
them and for the world if they would learn some good 
trade, and apply themselves to it with energy and perse- 
verance. The occupation that he selected was the art 
and mystery of tailoring. There were two reasons that 
induced him to make this choice; one was he was small 
of stature, and therefore physically unfit for the heavy 



28 MEMOIRS OF 

labors of a farm; the other shows the vanity of youth. 
A boy from his neighborhood had gone to Lexington to 
learn that trade, and occasionally he would pass Will- 
iam's home on a visit to his family. He was dressed m 
fine clothes and had the appearance of a gentleman, and 
he thought that if he could be a tailor and wear fine 
clothes, he could be a gentleman also. "It was not a 
great while," says he, " before I found out that fine 
clothes did not make the man." 

The decision was made, and in 1803, being just eight- 
een years old, he went with his mother to Lexington, 
to be indentured to the aforesaid business. They reached 
there the evening after they left home, and, as they en- 
tered the city, he was amazed at its magnitude. Its 
population at that time was only about two thousand, but 
it seemed to him to be a tremendous place, and that he 
had reached a great honor in becoming one of its citizens. 
The next day his mother left him after having given him 
a great deal of wholesome advice. Those parting 
moments were among the saddest of his life, and long did 
he remember how she pressed him to her heart and im- 
printed on his lips the warm kiss of a mother's love. 

For four long years he worked hard learning his trade. 
He was kept closely engaged and allowed but very little 
recreation. His master was not a man for whose mem- 
ory one could cherish a very high regard. He seemed 
to take but little interest in him or any of his apprentices, 
except to get all the work out of them he could. He was 
also extremely covetous, and this disposition led him at 
times to defraud his customers. When a fine piece of 
cloth came to his shop he was sure to cut off a piece of 
it, and appropriate it to his own use. This could not be 
concealed from his apprentices, who handled all the 



WM. VAUGHAN. 29 

goods that were brought to the establishment. His con- 
science was not entirely seared, and this illicit practice 
brought him into trouble, at least on one occasion. He 
came into the shop one morning wearing a very troubled 
expression of countenance, and his appearance was like 
that of Belshazzar when he saw the hand-writing on the 
wall. Whether the apprentices questioned him, or his 
conscience compelled him to make a confession, it is not 
now known; but he did narrate the following significant 
dream: "Last night," said he, "I had a most singular 
dream. I dreamed that the great judgment day had 
come. The Judge was on his throne, and an innumerable 
multitude was gathered before him to hear their doom. 
When it was coming near my time to be judged, I saw 
spread out before the Judge an immense piece of cloth, 
composed of many pieces of different shapes and colors, 
sewed together. I read in that piece of cloth my ever- 
lasting doom. I was so terrified that I awoke, and was 
rejoiced to find myself out of hell. And now, boys, I am 
determined never to take another piece of cloth from my 
customers; and if I am ever tempted to do so, I wish 
you to remind me of my dream." Such was his good 
resolution formed and announced by the vivid impres- 
sions made by a terrible dream. The poor man was pos- 
sessed of a devil that had power to lead him whither- 
soever it would, and his only hope of escape from its do- 
minion was to have it cast out by the power of divine 
grace. A few weeks after the occurrence of this dream a 
very fine piece of cloth was brought into his shop by one 
of his customers. On a careful measurement of the 

goods Mr. found that he could keep enough of it for 

a vest, without his customer knowing any thing about it. 
He was about to cut it off when one of the apprentices 



3<D MEMOIRS OF 

reminded him of his dream. But his evil spirit was too 
strong for him. He remarked that there was no cloth of 
that color in the piece he saw at the judgment, and pro- 
ceeded to cut it off and appropriate it to his own use. 
This man was a member of the Presbyterian Church, and 
was quite particular about observing some of the outward 
forms of religion. How sad it is that professors of re- 
ligion will act thus, and set such an example before their 
families. 

We will give another circumstance illustrative of his 
character. On one occasion some of his boys went out 
on a kind of predatory excursion, and, passing a roasting- 
ear patch, they mounted over the enclosure and took 
without leave an armful or more of green corn. They 
carried it home, and for this rascality their master never 
gave them the slightest reproof, although cognizant of 
the whole transaction. And when they were summoned 

to dinner there they were on the table, and Mr. 

said grace over them as devoutly as if they had been 
raised by his own hand. 

Such was the character of the man under whom Mr. 
Vaughan was placed, and how different was he from any 
thing he had been accustomed to at home. Besides hav- 
ing an unscrupulous master, his associates during his ap- 
prenticeship were a set of profane and vulgar young men 
and boys. They were also lewd and vicious in their hab- 
its, and, as Paul says, "they not only did the same, but 
had pleasure in them that do them." On a certain time 
William was induced by some of them to go with them into 
the country and assist them in the robbing of an orchard. 
He yielded a reluctant consent, and so one night they 
started off for the scene of operations. While they were 
groping around in the dark, trying first one tree and 



WM. VAUGHAN. 31 

then another, bang went a gun from a fence corner near 
by. A sudden panic seized the whole party, and Dick 
H., the leader of the gang, from pure fright, tumbled 
heels over head down the hill, and was captured without 
difficulty and carried to the house. Vaughan, in run- 
ning, says he felt like one with the nightmare, and could 
scarcely drag one foot after the other. When they had 
got pretty well out of danger he began to think about 
the sin he had committed. Although he had secured 
only one apple, he was deeply grieved and conscience 
smitten. Thinking it over to himself, he mused in this 
manner : " What a scrape I have involved myself in. 
Suppose it should be found out on me ; I will be dis- 
graced forever. What will my poor mother think of me 
if this should come to her ears. I thought may be I 
would be put in jail or taken to the whipping-post." 
After he had reached his room and been asleep for sev- 
eral hours, some one awoke him by rapping at his door. 
Rousing up, he found it was Dick H., trying to get in to 
spend the balance of the night with him. He let him in, 
but Dick looked rather crest-fallen. He tried to put the 
best face on it he could, and in response to any inquiry as 
to the way he treated him, all the answer that he would 
make was "fine." He never would tell just how they did 
treat him, and on this point he was always extremely reti- 
cent. William, in his flight from the orchard, dropped a 
new silk pocket handkerchief, for which he had recently 
paid one dollar and twenty-five cents. The day after 
their adventure the owner of the orchard came into their 
shop, and had with him the identical handkerchief that 
he had lost. " I was sure," says Mr. Vaughan, " he was 
going to inquire for the owner of that handkerchief, and 
then I thought I would be immediately detected. Sud- 



32 MEMOIRS OF 

den trembling seized upon me, but I was greatly relieved 
when he left without saying any thing about it." 

Near the close of his apprenticeship he formed the ac- 
quaintance of Miss Lydia Wing Allen, daughter of Elisha 
Allen, a worthy citizen of Lexington. Her parents came 
from New Bedford, Mass., where she was born and 
raised until fifteen years of age, when the family moved 
to Lexington, Ky. Her parents were Quakers, and she 
was raised in that faith. Her winning manners and at- 
tractive appearance made a deep impression upon his 
young and susceptible heart. 

After visiting her for some time, and paying her those 
attentions usually bestowed by a young man upon the 
lady of his choice, he offered her his hand and heart. 
After considering the matter a reasonable length of time, 
she yielded to his overtures, and meekly accepted his 
proposition. 

But there was an obstacle in the way. Lydia's parents 
were opposed to the match. They said he was nothing 
but a poor tailor boy, not yet out of his apprenticeship, 
and that their daughter would be doing a poor business 
to link her destiny with his. It must be confessed there 
was good ground for this opposition, but patience and 
perseverance will succeed in love as well as in war. 
Shortly after this he completed his apprenticeship, and 
was free or his own man. He worked journey-work for 
a few months, and then consummated his engagement 
with Miss Allen. They were married on the 3d of iVu- 
gust, 1807, by the Rev. Adam Rankin, of the Presbyterian 
Church, and at the house of a Presbyterian. 

William was now twenty-two years of age, and his lit- 
tle bark was just launched upon the sea of life. He and 
his wife were both poor, but this has been the lot of 



WM. VAUGHAN. 33 

many; but they possessed that which was better than 
wealth; they had health, and "pluck" and energy. 
Looking around for a suitable location where he might 
prosecute his business, he decided to go to Winchester, 
Clarke county, Ky. This was a small place, but it was 
situated in the midst of a beautiful and fertile section of 
country. He then rented a small house with a shop ad- 
joining, and there began business for himself; but the 
price of work was not remunerative, and he found it a 
difficult matter to support his family. He was not a first- 
rate workman ; he could sew well enough, but was defi- 
cient in mechanical genius. He was not a good cutter, 
which is a very important branch of the tailoring business. 
He says he was very much mortified once by having a 
fine cloth coat thrown upon his hands, because it did not 
fit. But he persevered, and with the assistance of his 
wife, he managed to make a living. If he promised a 
customer that he would have his work done by a certain 
time, he would work all night to fulfill his engagement, 
and he did this many times. 

Shortly after his settlement in Winchester, he was sum- 
moned to Lexington to testify in an exciting law suit. 
One of the apprentices of his former master, before his 
term expired, had run away, and, as his father had 
bound him to this gentleman until he reached the age of 
twenty-one, his master brought suit against the father to 
recover the penalty of the bond. The defense was ill 
treatment, and the failure on the part of Mr. to com- 
ply with his part of the contract. Vaughan was an im- 
portant witness, for he knew that the apprentice had 

been badly treated, and that Mr. had not fulfilled 

his part of the bond. The plaintiff knew this, and that 
his testimony would greatly damage his case, and so he 



34 MEMOIRS. 

tried his best the day before the trial came off to cajole 
him, and induce him by some means to modify his testi- 
mony. He told him that it was not necessary for him to 
tell all that he knew. Vaughan replied that he would be 
sworn to tell the truth, the whole truth and nothing but 
the truth, and that nothing could tempt him to deviate 
one hair's breadth from the facts, just as he knew them. 
And so he did, and the result was that the verdict, with- 
out any delay, went for the defendant. The lawyers 
complimented him very highly for his direct and impar- 
tial narrative of the facts. They said there was not a man 
in the State that could have given in his evidence in a 
clearer and more satisfactory manner. He says he did 
not deserve any particular credit for it; that he simply 
stuck to the truth, and told things just as they happened, 
whether they were favorable or unfavorable to the side on 
which he testified. Mr. suffered much from this de- 
cision. His real character was brought out before the 
world, and the church, of which he was a member, ar- 
raigned him before its session, and, after a full and fair 
trial, he was excluded from their communion. 



CHAPTER IV. 



We have now arrived at a very important period in the 
history of Mr. Vaughan, embracing his conversion, union 
with the church, and call to the Christian ministry. A 
narrative in detail of these events will not, we presume, 
be uninteresting to the general reader. We here give, in 
nearly his own language, an account of his Christian ex- 
perience. "I can scarcely tell," says he, "when I first 
felt convictions of sin. Frequently the thought would 
rush through my mind that I was a poor, lost sinner. I 
would feel distressed for a little while, but these emotions 
would soon pass away, and I would become very careless 
and unconcerned. At times I would become self-right- 
eous — as much so as Bunyan ever was. For instance, 
one Sunday evening in Lexington, when I was an appren- 
tice boy, as I was walking along the street, I saw some 
boys playing. I said to myself, I wish those boys were as 
good as I am. I really thought that I was as good as 
any body need be, and that I could serve the Lord in a 
most acceptable manner. I was a true Pharisee, and 
could thank the Lord that I was not like those boys I fre- 
quently saw on the street. After I was married and had 
settled in Winchester, I became infected with the infidel 
notions that were so prevalent at that time in the United 
States. These sentiments had found their way into this 
country from France, and were very popular among those 
who wished to be considered something. Religion was 



36 MEMOIRS OF 

looked upon as fit only for the ignorant, and that it was 
beneath the consideration of men of sense. Every little 
County Court lawyer and quack doctor was an infidel, 
and was prating his sentiments wherever he could get an 
audience. Many of the leading citizens of the commu- 
nity were avowed infidels. The village tavern was the 
favorite resort of professional and literary gentlemen, and 
drinking, card-playing and betting were their favorite 
amusements. Blasphemous jests, vulgar profanity, and 
low, coarse wit, at the expense of Christianity and Chris- 
tian ministers, constituted the drift of their conversation. 
It could not be expected that one raised as I had been, 
by parents so strictly religious, would fall at once into 
these excesses of wickedness. But I was ambitious, and 
wished to associate with these gentlemen, who were con- 
sidered the most intelligent in the community. I soon 
discovered that in order to be admitted into this circle, it 
was necessary for me to avow myself an unbeliever in 
divine revelation. I did so, but my avowal was not a 
hearty one. I confess that I was skeptical, but I could 
not entirely overcome the reverence that I had always 
entertained for the word of God. I said afterwards that 
I never intended to die in this belief. But I had taken 
an unfortunate step — one that has sent millions of our 
race to eternal perdition. Gradually I threw off the re- 
straints of my early religious training, and soon became 
an adept in wickedness. I ceased to attend all religious 
meetings, and gave myself up entirely to the pleasures of 
sin. As I had made up my mind not to consider religion 
until old age, I gave myself no more concern upon this 
subject. 

"I continued in this course of almost unrestrained wick- 
edness for about three years, when an incident occurred 



WM. VAUGHAN. 



37 



that suddenly arrested me in my career. One of my 
companions in sin was taken violently ill. He was a very 
wicked man by the name of Buchanan. This was in 
August, 1810. "When I heard of his illness myself and 
four or five others made him a visit. When we reached 
Buchanan's house he was breathing loud and hard. As I 
looked upon the pale visage of the dying man, the 
thought struck me that soon he will be dead, and his soul 
will be in hell.. Then it occurred to me what would be- 
come of me if I were in his place. I am unconverted, 
and my soul would go straight to perdition. From that 
moment I became deeply concerned. I determined to 
change my manner of life and become a religious man. 
Then I thought that if I became a Christian I would be 
disgraced, and my infidel friends would abandon me. 
It then occurred to me that I would seek religion, be- 
come a Christian, lead a religious life, and not let any 
one know it. Then this train of thought came into my 
mind : What if I am disgraced ? I am a poor, obscure 
individual, known only in my immediate neighborhood. 
The next thought was I am a deist, and do not believe 
the Bible. Then I determined to read the Bible. When 
I reached home I took up the long-neglected book, and 
accidentally opened it at Christ's sermon on the mount. 
My eyes caught the passage, ' Behold the lilies of the 
field, how they grow ; they toil not, neither do they spin ; 
yet I say unto you that Solomon, in all his glory, was 
not arrayed like one of these.' I read the whole sermon 
from beginning to end, and I never was so impressed 
with the strength and beauty of the Scriptures as I was 
then. There was such simplicity, and, at the same time, 
such eloquence in the words of Jesus, that I felt that no 
human intellect could have conceived such sentiments. 



38 MEMOIRS OF 

I felt that these were the words of God himself, and from 
that moment my infidelity was gone, and I became a firm 
believer in the truth of revelation. But still I found no 
relief for my soul. I retired to a secret place to pray, 
but a thousand vain, sinful and foolish thoughts rushed 
into my mind, and continued to haunt me as long as I 
tried to pray. I sought a more retired place, and there 
laid down with my face upon the ground and again tried 
to pray, but with no better success than before. I rose 
up, and then for the first time, realized the depravity of 
my heart. I did not resolve to keep the law, for I was 
too ignorant to understand that God had a law. I felt 
exceedingly sinful and unworthy. I realized that God 
was a holy being and I a sinful creature, and that I and 
God could not dwell together unless I became a changed 
man. I did not tell any one my troubles, but kept them 
all to myself. I returned home in distress and darkness. 
My wife noticed my trouble, and that some change had 
come over me, for when I took my seat at the table I 
would ask a blessing, something I had never done before. 
I did not do this audibly, but in such a manner that she 
understood what I meant. I continued the practice of 
going to secret places to pray, especially of dark nights. 
One dark night after trying to pray, I sat down on a log 
and mused over my past life — how I had been raised by 
pious parents, and after I had left home I had gone to 
live with a family that kept up at least the outward forms 
of religion. I thought how good God was to me in His 
providences, and how wicked I had been to sin against 
such a good and holy being. 

" About two weeks after my distress of mind began, I 
had a very remarkable dream. I thought I was on the 
farm on which my father died. In my dream I had a vis- 



WM. VAUGHAN. 39 

ion of hell. I saw the smoke of the infernal regions as- 
cend up from a pit in the centre of a circular mound. 
Then I seemed to be at a place in the woods where there 
was a collection of people and several ministers preach- 
ing. About a week after this, one Sunday morning I 
was sitting in my door pensive and disconsolate, when I 
saw a company of people walking past my house. I 
inquired where they were going, and was informed that 
they were on their way to a place of worship known as 
Rocky Hill. This was a Baptist Church, about three 
miles from the village. I started on foot and soon over 
took the company. As we walked along one of the 
party, an elderly man and profanely wicked, remarked 
to me that every seven or eight years a portion of the people 
left the world and became religious. If ever I prayed for 
mercy in my life, it was as I walked to meeting that Sab- 
bath morning. After we reached the meeting house a 
man by the name of John Leathers rose to preach. I 
had never seen him before, but as soon as he got up I 
recognized him, even as to his dress, as the preacher 
whom I had seen in my dream. An old negro who sat 
near me seemed to understand and enjoy all he said. 
But I was so ignorant that I did not know any thing he 
was preaching about. As soon as Mr. Leathers closed a 
man by the name of George Evans rose up and an- 
nounced as his text the following words : ' The Great 
day of His wrath has come, and who shall be able to 
stand ? ' He described the various outpourings of God's 
wrath, frequently repeating the words ' who shall be 
able to stand ? : At each repetition of the fearful ques- 
tion I mentally responded, ' I shall not be able to 
stand.' At the close of his sermon he called for mourn- 
ers to come forward and be prayed for. It occurred to 



4-0 MEMOIRS OF 

me that I would not go up there and disgrace myself, but 
that I would go to the woods and pray, for God could 
hear as well in one place as in another. The next con- 
sciousness I had I was on my knees confessing my sins, 
especially my deism, and entreating thein to pray for me. 
They knelt down and prayed. A woman kneeling near 
me cried out, ' Oh, my heart is so hard ! ' I felt that to 
be just my case. I begged the preachers to pray for me 
again, but they did not do it then. I cried aloud, 
' Jesus, thou son of David, have mercy on me ! ' I was 
greatly excited and distressed. One of my wicked com- 
panions was standing near me apparently unaffected. I 
warned him to flee the wrath to come. My mental 
agony became so great that I could not stand on my feet, 
and so I fell. down on the ground. My breathing be- 
came so loud that it could have been heard all over the 
room. Two persons opened my hands and slapped 
them, and threw water on my face. After awhile I re- 
gained my strength and sat upon a bench, overwhelmed 
with a sense of my guilt and remorse, and my exposure 
to the wrath of God. A pious woman came to comfort 
me, but she gave me no consolation. I sat there till all 
the congregation had gone, and then started to walk 
home. Presently I passed a company of negroes, weep- 
ing and mourning on account of their sins. I sympa- 
thized with them, but passed on without speaking. On 
my way home I began to think that I had disgraced my- 
self. I shunned some of my companions who were sit- 
ting on the way-side. When I reached home I slipped 
in by the back door and laid down. Next day I was 
compelled to go to the opposite end of the town where I 
had some workmen engaged in building me a house. 
To avoid being seen I crept through a back alley. I 



WM. VAUGHAN. 4 1 

continued in this state of guilt and shame all that week, 
and was in constant fear that some one would send for 
me to come up town. I was afraid some one would 
taunt me about my efforts to become religious. I was 
afraid of the reproaches of men. At length my fears 
were realized. As I passed along by the tavern, with my 
heart crushed with a weight of sin and remorse, and my 
head bowed down like a bulrush, the inn-keeper came 
out and said : ' Vaughan, I understand you are going to 
be a preacher. I shall lose one of my best customers; 
come in and take a glass of wine and a game of cards.' 
I paid no attention to him, but went on home. I con- 
tinued to pray often in secret. One dark night, after ris- 
ing from prayer, I breathed in my hands and mentally 
said, * Nothing but this breath keeps me out of hell.' I 
went to every religious meeting I could hear of, and 
asked every preacher I met to pray for me. Once I 
waiked six miles on a very hot day to hear Jeremiah 
Vardeman preach, and walked back without my dinner. 
An older brother of mine, who had recently professed re- 
ligion, heard of my condition and came thirty miles to 
see me, but he could give me no comfort. With my 
brother I rode ten miles to hear Vardeman again. After 
preaching he prayed for me. I asked him to pray for me 
again. He promised to do so, but did not at that time. 
I called aloud on the Son of David to have mercy on me. 
Going home I rode with my bands on the pommel of the 
saddle, choked with grief and mourning, as one mourns 
for his first born. The next day my brother returned 
home. After he left I sat in my room alone. It seemed 
to me I cried every breath, ' Lord, be merciful to me a 
sinner.' This continued a half hour or more; suddenly 
I thought to myself, 'What a great change has taken 

B 



42 MEMOIRS. 

place in me ! Six weeks ago I could not utter a sentence 
without an oath, and now every breath is a prayer for 
mercy.' Then this text of scripture passed through my 
mind : ' Ye have received the spirit of adoption by which 
ye cry: "Abba, father."' In a moment it seemed the 
blood of Christ overwhelmed me, and I felt that my bur- 
den and distress were gone. I felt such a love for Jesus 
that it seemed if He were on earth, and I could get hold 
of His feet, I would press them to my bosom. Still I did 
not love Him as I wished to. I went out into the fields 
and spent the remainder of the day in prayer, praise and 
rejoicing. I felt that God had been merciful to me, but 
I could not tell how. Relief came not as I expected. I 
thought all my exercises should be more intense. On 
Saturday before the third Sunday in October, I related 
the exercises of my mind to the United Baptist Church, 
called Friendship, in Clark county, Kentucky, and was 
received as a candidate for baptism. On the next day, 
which was the third Sunday in October, 1810, I was 
baptized by the pastor, Elder James Q lisenberry." 



CHAPTER V. 



At the time Mr. Vaughan connected himself with the 
church the Baptists were verv particular in the recep- 
tion of members. Each applicant was required to give a 
satisfactory religious experience, and this he did not do 
by proxy as is so common nowadays, but he must relate 
it with his own mouth to the brethren and sisters. This 
was an excellent practice, though liable at times like 
every thing else that is good, to be abused. The relation 
of a Christian experience in the presence of the whole 
church will often do more good than the delivery of a 
dozen dry formal discourses. When one is thus relating 
the exercises of his mind he always does it with more or 
less feeling, and, as feeling is contagious, it frequently 
arouses dull and lifeless professors, and many a time 
hard-hearted sinners are made to weep and tremble. 
Christians are affected by it because they have passed 
through just such exercises ; they have felt the same 
load of guilt, the same strugglings for deliverance, and 
have experienced the same relief when the burden has 
been removed. And by the blessing of God sinners are 
frequently awakened as they listen to the heartfelt utter- 
ances of a newborn soul; they see their danger, and flee 
to Jesus for safety. There is a reality in religion. If 
one possesses it he knows it; it is a matter of conscious- 
ness, and he can certainly tell about it. The telling of it 
will do no harm, but certainly much good. Let the 



44 MEMOIRS OF 

church require an experience from those who apply for 
membership, and, as far as possible, let the applicant relate 
it in his own words. In a subsequent chapter we will write 
more at length on this important subject. 

When Mr. Vaughan made a public profession of re- 
ligion, he was in the twenty-sixth year of his age; very 
poor and very illiterate — as he had a family to maintain 
and as his business was not very remunerative, his pros- 
pects seemed very fair for a life of poverty. But he 
had a well-grounded hope in Christ, and this was much 
better than earthly treasures. His soul was full of grati- 
tude to his Heavenly Father for his great and manifold 
mercies to him. He thought how all his life long God 
had watched over his pathway and had delivered him 
from impending dangers; how he had opened his eyes 
to see his situation, and as a brand from the burning he 
had snatched him from the very jaws of hell, he felt de- 
termined in his heart to consecrate himself entirely to 
the Lord Jesus Christ. He was fully conscious of his 
poverty and ignorance and his humble position in so- 
ciety, but he was willing to do whatsoever he could in 
the service of his Master. With a heart overflowing 
with gratitude, he wanted to devote his time, his talent, 
his all to his cause. He was willing to make any sacri- 
fice, to bear any cross, to endure any shame, to encoun- 
ter any trial or danger "for Him who had loved him, 
and had given himself for him." He wished to do this 
not to procure his salvation, but because he was already 
saved. He took up his cross at once. The very even- 
ing of the day that he put on Christ in baptism, he estab- 
lished an altar of prayer in his own family. This was 
quite a change. A few weeks ago he was an avowed in- 
fidel, and every sentence he uttered was rounded with 



WM. VAUGHAN. 45 

an oath ; instead of spending his evenings at home with 
his own family, he was at the village tavern, with those who 
mocked at religion, and who delighted in drinking and 
profanity. How wonderful is the grace of God, that one 
so wicked should be turned from his evil way, his heart 
filled with love and his mouth with praises to God. He 
could say with Paul, "by the grace of God I am what I 
am." 

Not long after he commenced praying in his family he 
began to pray in public, and publicly to exhort sinners 
to flee the wrath to come. He was very timid and 
illiterate and doubtless his first efforts before the public 
were awkward, hesitating and disconnected. He was so 
much embarrassed that he scarcely knew what he was 
about. The church of course could not entertain any 
very extravagant expectations in regard to his future 
usefulness ; but he had an ardent desire for the salvation 
of sinners, and a strong yearning of soul for the glory 
of God among men. But he possessed a very strong natural 
intellect, and a good and impartial observer, notwithstand- 
ing his awkwardness and his blunderings, could discern 
in him the elements of strength and usefulness. They 
could not fail to see that if he had time and opportunity 
to improve his mind and practice his gifts, that he would 
make a man of himself. James Suggett, one of the 
pioneer preachers of Kentucky, and a man of strong com- 
mon sense, saw the buddings of promise in young 
Vaughan, and was strongly impressed with the belief 
that he was called to preach the Gospel. He urged him 
to answer the call and enter immediately upon the work. 
He finally got his own consent to make an effort. 
An appointment was made for him at a private house, and 
when the hour for services arrived he was on hand. He 



46 MEMOIRS OF 

arose and announced as his text, "Search the Scriptures." 
It was a poor blundering effort, according to his own 
account ; almost a total failure, and he sat down over- 
whelmed with shame. When he was a boy he had played 
the preacher and for it had been soundly flogged ; that 
was physical torment and he thought it was pretty severe, 
but his sufferings then could not compare with the an- 
guish which he now endured. His sufferings now were 
mental and much more agonizing than the body can ex- 
perience. He had been strongly impressed with the 
sense of his duty to preach, and felt an ardent desire to 
do so if he were qualified. But he had tried and had 
made a miserable failure. His obligations to preach 
seemed to increase, while his incapacity to do the same 
was rendered more palpable. Not to try to do so was 
to disobey the injunction of that Savior whom he loved 
more than life, and then to make the effort would bring 
upon him the derision of all who should hear him. And 
what was still more painful to him, his failures would 
bring disgrace upon the cause of the blessed Redeemer. 
"I felt," said he, in speaking of this matter, "that I would 
rather the Lord would kill me than compel me to preach." 
But God is wiser than men. He had a work for this 
young man to do and when the time arrived for him to 
engage in it he caused the church to recognize the gift 
and give him authority to exercise it. They were not fully 
satisfied, however, on this point; they had some misgivings 
as to his having received a call from on high, but they 
thought the best thing they could do would be to give 
him a fair trial. They were hopeful that God had called 
him to this work, and accordingly, on the third Sunday 
in February, i8n, he and three others, James Haggard, 
Anson Mills and Ninian Ridgeway, by unanimous resolu- 



WM. VAUGHAN. 47 

tion were licensed "to exercise their gifts in the bounds 
of the church." It was also stated in this resolution, 
that should it appear that they possessed "the gifts" and 
were making good use of them, that the church would 
enlarge their bounds. "I do not believe" says Mr. 
Vaughan, "that a more ignorant trio were ever before 
licensed at the same time to preach the word. 

Out of these three, only one, Mr. Vaughan, was ever or- 
dained, and when licensed he was apparently the most 
unpromising. While he was a licentiate he had many 
trials and passed through many seasons of despondency. 
This was the school through which he must pass to 
prepare him for the work that was before him. His ig- 
norance was a source of much mortification to him, but 
then his opportunities were so limited, and his religious 
instructors were so incapable. Their sermons contained 
very little Bible knowledge and were mostly of the hor- 
tatory character. They were very poorly calculated to 
instruct and build up a church in the great doctrines of 
the Bible. These were his instructors, and of course he 
could receive from them but very little information. 
Still deeply impressed with the sense of his obligation to 
preach, he did not refuse to try again when the church of 
which he was a member directed him to do so. Soon 
after they were licensed to preach, he and Anson Mills 
had an appointment one Saturday night at the house of a 
wealthy old farmer. Mr. Vaughan took the same text that 
he failed on in his first effort, "Search the Scriptures." "I 
stood" says he, "in a mist of darkness with the sweat roll- 
in down my face, cold as the night was, for about ten 
minutes, and then sat down in confusion. I was exceed- 
ingly anxious that Mills would do better, but he made even 
a worse failure than I did. The old farmer then got up 



48 MEMOIRS OF 

to talk to the people and he beat us both." This old gen- 
tleman was named Payne, he was a member of the Legis- 
lature, and was a very sensible man. "That night," con- 
tinued Mr. Vaughan, "I did not sleep an hour; mortified 
and disgusted with myself, I tossed myself on the bed all 
night, often wishing my old horse outside of the big gate 
by which I entered, that I might mount him and ride 
home that cold night, a distance of eleven miles. Next 
day being Sunday, we went to meeting at a school-house. 
As I was the youngest it was arranged that I should 
preach first. I had heard Vardeman preach from the text 
"Tarry not in the plains but escape to the mountains." I 
attempted to preach his sermon but again failed utterly 
and sat down. Mills also made a failure. When we were 
leaving, one man invited us to come back again, but as I 
knew that his invitation was a mere form of politeness, 1 
declined the invitation." 

At that time a much closer watch was maintained over 
young preachers among the Baptists than at present. The 
wisest and most judicious among the brethren attended 
their appointments and carefully scrutinized their 
doctrine and deportment. This was not for the 
purpose of criticising them, or amusing them- 
selves over their blunders, but to correct their errors 
and prevent the cause of Christ from being injured. 
When the church by this means was satisfied that a young 
man was called, and qualified to preach, they would en- 
large his bounds, and encourage him to go on in the good 
work. But when they were satisfied that the probationer 
was not called to the office of a Christian minister,they re- 
called his license, that he might not bring a reproach upon 
the gospel. 

A few months after Mr. Vaughan had been granted li- 



WM. VAUGHAN. 49 

cense, he and James Haggard, one of his co-licentiates, 
made an appointment to preach, one evening, at a neigh- 
bor's house. When the hour of services arrived, a very 
good congregation had assembled. "I preached first," 
said Mr. Vaughan, "and took for my text, II. Cor., viii, 9, 
'For ye know the grace of our Lord Jesus Christ, that 
though he was rich, yet for your sakes he became poor, that 
ye through his poverty might be rich.' It was an easy 
subject, and I talked along pretty fluently for about twenty 
minutes. This exhausted all my material and down I sat. 
Then Bro. Haggard arose and addressed the audience 
about as follows: 'Brethren, while Bro. Vaughan was 
speaking for about one hour (I hadn't spoken over twenty 
minutes), I was trying to think where my text was, but I 
guess I can come in a foot of it, (you are less than a foot 
of it now, said I to myself, for the Bible was lying behind 
him on the bureau, and his back was not more than three 
inches from it.) Now I have it, 'What is man, that thou 
art mindful of him, or the son of man, that thou visitest 
him.' He floundered about for some time, before I 
could tell what the idea was in his head he was trying to 
get out; at last I understood him. This was the point he 
was trying to get hold of: That God was mindful of our 
race, before he sent his son to die for us. It was a very 
hard matter for him to express it exactly. At last he hit 
upon this illustration : T may have a sick neighbor, and 
be mindful of him, and not visit him, and I may send him 
a plate of victuals and a bottle of whisky, and in me the 
man lives, and moves and has his being.' Just here an 
old brother in the corner jumped up and stopped him ; 
says he, 'Young man, you are putting yourself in Christ's 
place.' 'Let me alone,' responded Haggard, 'I'll come 
to the point directly.' Another who was sitting close by 



50 MEMOIRS OF 

pulled his coat tail and said, 'You will not come to the 
point to-night.' Haggard still kept the floor and, resum- 
ing his remarks, said, 'Fifteen years ago, in old Pheginny, 
I got religion ; I was out in the woods, chopping wood, 
and I loved the wood because God made the wood, and 
I loved the chips because God made the chips, and I 
loved the bugs because God make the bugs.' (I thought 
to myself, I wonder if he loved the snakes too). In this 
strain he continued for half an hour or more. You may 
well suppose that every one was completely tired out. 

" The church refused to ordain Haggard or extend his 
bounds, but he still kept on in his silly, blundering way. 
After awhile he left the neighborhood and I lost sight of 
him altogether. Inquiring of Brother David Chenault 
on one occasion what had become of him, he said the 
last he heard of him he had gone away up near the Three 
Forks of the Kentucky; that he was living in a little hut, 
and that he still persisted in his efforts at preaching. 
That whenever he could get a crowd together, he would 
exhort awhile, and then he would pause and say, ' Why 
don't you cry? You are the hardest-hearted sinners I 
ever saw to sit and listen to such preaching as mine and 
not cry.' Then he would stamp his foot and say 'cry, I 
tell you."' 

On another occasion Mills and Mr. Vaughan had 
an evening appointment to preach at a neighbor's 
house. A very good congregation assembled to hear 
their efforts. Mr. Vaughan delivered the first discourse. 
His text was a difficult one, and the people soon found 
out that he did not know any thing about it. It was 
Rev. iv : 6. "And before the throne there was a sea of 
glass like unto crystal, and in the midst of the throne and 
round about the throne, were four beasts full of eyes, be- 



WM. VAUGHAN. 5 I 

fore and behind." Nothing but ignorance made him se- 
lect such a passage, for if he had possessed more knowl- 
edge of the Scriptures he would never have ventured 
upon such a text. He tried to say something, but it 
was in vain. He smote the rock, but no water came ; 
and, after struggling and beating the air for awhile, all 
covered with a profuse perspiration, he took his seat. 
He was again deeply mortified, and he felt if there was 
any sympathy among that people, he was entitled to at 
least a share of it. Mills then took the floor and rattled 
away for half an hour or more, but if he made a point 
during ail that time his congregation could not see it. 
" When I left there that evening," said Mr. Vaughan, " I 
felt like giving up the idea of preaching altogether. I 
had made another failure, and I felt that I was disgraced 
in the eyes of the community. I prayed over it again, 
and besought the Lord with all my soul to lead me in the 
way I ought to go. The next day my mortification be- 
gan to subside, and I concluded to persevere. I could 
not divest myself of the thought that God had called me 
to the work of the ministry." 

This, however, was a good lesson to him. The idea 
that prevailed among many of the preachers at that time, 
and which he had imbibed to some extent, that all a man 
had to do when he entered the pulpit was to take his text, 
and then the Lord would tell him what to say, was com- 
pletely exploded as far as he was concerned. He was 
satisfied from that very hour, that besides devout prayer 
to God for divine assistance, he must study the Bible, 
and study it carefully. That to preach with ease to him- 
self and edification to his hearers, he must master the 
subject upon which he intended to speak. He then de- 
termined by the help of God that all the leisure time he 
could command should be devoted to study. 



CHAPTER VI. 



While the Baptist preachers at the time Mr. Vaughan 
first began to exercise his gifts in public were generally- 
uneducated, they had a number of very strong-minded 
men; men of power, of great usefulness, and of deep and 
fervent piety. They labored with unwearying industry ; 
on the mountains and in the valleys they made the 
ungodly tremble and the hard-hearted weep, and their 
ministrations were blessed in the conversion of thousands 
of souls. Besides these there were many ignorant and 
weak-minded men, calling themselves preachers ; sincere, 
good men as a general thing, but dull in their discourses, 
and there was very little in them " to the use of edifying." 
They told the same thing over and over again, year after 
year, and many of these sermons were nothing but words, 
words, words, and they not always of the purest English. 
A credible witness says that he had heard one of these 
old ministers preach a hundred times from the text : 
"As Moses lifted up the serpent in the wilderness, even 
so must the son of man be lifted up." He preached for 
about forty years once a montn to a certain church, and 
he would give them nearly the same thing every time. 
When asked about it by a brother minister, his reply was 
that the people had a happy faculty of forgetting. When 
he would preach them a sermon, by the next month they 
would forget all about it, and he would just give it to 
them again. " One night," said Mr. Vaughan, " while out 



WM. VAUGHAN. 



53 



walking alone meditating upon the work I had entered 
upon for life, I made a solemn resolution that, by the 
help of the Lord, I would make a different preacher from 
those I had been listening to, and that I would, if such a 
thing were possible, make a man of myself." Accord- 
ingly he went to work in earnest to increase his educa- 
tion. In the absence of teachers and schools, he was 
compelled to grope his way alone, and learn by degrees, 
much that could have been communicated in a short 
time by a competent instructor. Having saved some 
money, he purchased Walker's Dictionary, Murray's 
Grammar and Back's Theological Dictionary. These he 
kept by him on his shop-board, and every moment he 
could spare from his work, he would be pouring over his 
books. He would at times, while he was at work, keep 
his book open before him, and would sew a few moments 
and read a few moments, glancing alternately from his 
book to his work, and from his work to his book. His 
dictionary he kept within reach all the time, in order to 
learn the proper orthography, meaning and pronuncia- 
tion of words. He also became thoroughly versed in the 
principles of English grammar, so that his language in com- 
mon conversation, or in the pulpit, was uniformly correct. 
He became a thorough master of the English language. 
He avoided the use of long words or words of foreign im- 
portation, and used the short, strong words of our Saxon 
forefathers. It was the English of the Bible, and of John 
Bunyan and Shakspeare that constituted his native speech, 
and in which he was never at a loss for a word. Hence 
in the expression of his ideas, there was always clearness 
and strength. Besides his studies in English, he gave 
much of his time to a regular and systematic study of the 
Bible. As a help to this he read thoroughly and atten- 



54 MEMOIRS OF 

tively " Stackhouse's History of the Bible," an old work 
containing much valuable information. He also read 
" Witsius on the Covenants," translated by Crookshank, 
and Magee on Atonement and Sacrifice. Every theo- 
logian knows that this is one of the best books ever writ- 
ten on these subjects. It is profound and exhaustive in its 
treatment, and while not so attractive in style or so sys- 
tematically arranged as some of our more modern writ- 
ers, there is a strength and perspicuity in its style that 
can not be surpassed. He seems to have laid the foun- 
dation for all subsequent writers upon these important 
subjects. This book he studied very closely. He took 
it section by section, and read it and re-read it, until he 
had mastered every thought. In this way he read until 
he had completed the entire volume. A Presbyterian 
minister living in the neighborhood had a valuable library, 
and he offered him the loan of any book in it, which offer 
was gratefully accepted. He read several volumes of 
sermons and sketches of sermons, and by this means he 
began to form correct ideas about preparing for the pul- 
pit. Some hints on the preparation and delivery of ser- 
mons, which he read about that time, were of great ser- 
vice to him. As a natural consequence there was a man- 
ifest improvement in his preaching. Others saw it and 
he began to realize it himself. He was thus encouraged 
and stimulated to still greater efforts, and the more he 
studied and prayed, the more he saw his own deficiencies. 
About this time, when he had recovered from the de- 
spondency occasioned by his repeated failures, and he be- 
gan to feel some degree of confidence in addressing an 
audience, he became seriously troubled about his motives 
in preaching the gospel. Searching himself with a jeal- 
ous eye, he was afraid they were not correct. The three 



WM. VAUGHAN. 55 

others that had been licensed at the same time he was, 
had all failed. The church had deemed their gifts un- 
profitable, and had withdrawn their license. He alone 
of all the three was thought worthy of having his bounds 
enlarged. This doubtless gave him some feelings of sat- 
isfaction. Pride began to manifest itself in his heart. 
He was elated with the improvement he had made in 
preaching. But here the Holy Spirit arrested him, and 
he began to turn his thoughts within, and to search and 
try his motives. He saw that there was much in himself 
that was selfish, corrupt and unholy. His lusts were un- 
sanctified, and could only be kept in subjection by con- 
stant prayer and watchfulness. He earnestly desired to 
be holy, and to devote all his energies to the glory of God. 
He was perplexed with doubt as to which was the lead- 
ing motive, and greatly feared that he was prompted to 
do all that he did for the praise of men. He was again 
overwhelmed with despondency, and knew but one course 
to pursue; that was to carry his trials to a throne of 
grace; and there, with an agonizing spirit, to plead with 
God to show him the way He would have him go. 
After praying much over the matter, he became satisfied 
that it was his duty to persist in his efforts to preach, and 
that if unholy motives should ever steal into his heart, he 
prayed that he might know it, and that God would enable 
him to drive every one from his soul. 

As these troubles began to leave him he increased his 
ministerial labors, and preached much in surrounding 
neighborhoods. His meetings were held mostly in pri- 
vate houses, for that was the custom in those days. This 
grew out of necessity, for houses of public worship were 
"at that time few and far between." He says some of 
the most delightful meetings he ever attended were in 



56 MEMOIRS OF 

private houses. There were warmth, and feeling and life 
about them, that made them precious seasons to the peo- 
ple of God. 

One of the places at which he preached occasionally at 
this time was a church called Sycamore, in Montgomery 
county. This church being pleased with his efforts, in- 
vited him to become her pastor, and called for his ordina- 
tion. This took place on the third Sunday in July, 1812. 
The ministers who participated in his ordination were 
Jeremiah Vardeman and David Chenault. 

After he had thus been set apart to the work of the 
gospel ministry, he felt an increasing sense of his respon- 
sibility. He was anxious to make of himself a workman 
that needeth not to be ashamed. We have already 
noticed his efforts to increase his education, and the suc- 
cess he met with. Encouraged by his progress, he made 
farther advances. Geography, arithmetic, ancient and 
modern history, mental and moral science came in for a 
proper share of his attention, and possessing a quick and 
vigorous intellect, he soon became well versed in these 
branches of education. His wife, who had been reared 
in New Bedford, Mass., and Lexington, Ky., and who 
had enjoyed superior educational advantages, was of 
great assistance to him. To her he was indebted for 
much of his training in the English language. 

During the years that intervened between this and his 
removal from Winchester, in 181 5, no events of any 
striking interest occurred in his history. His family had 
increased by the addition of two children, Amanda and 
Charles, and he and his wife were compelled to work 
hard to secure the necessary means of subsistence. She 
taught a school a part of the time, and by this means con- 
tributed a great deal to the support of the family. Be- 



WM. VAUGHAN. 57 

sides instructing her pupils in the ordinary English 
branches, she gave lessons in painting, drawing and nee- 
dle work of various kinds. These were considered rare 
accomplishments in those days. 

The compensation he received for preaching at that 
time amounted to but little or nothing. There was a 
great prejudice against paying preachers in those days, 
and those who received pay for their services were called 
"money preachers," and were condemned by some in 
unmeasured terms. This feeling the Baptists brought 
with them from Virginia. There they had been taxed to 
support the established clergy, and for their opposition to- 
this law, they had been shamefully persecuted. When 
we think of the circumstances that gave rise to this preju- 
dice, we are not at all surprised that it prevailed so exten- 
sively among that liberty-loving people. 

In order that the reader may understand the reasons 
for its existence and the hold that it maintained upon the 
popular mind, we will give a brief account of Virginia 
Baptist history, and their opposition to the Episcopal 
hierarchy. "The Old Dominion was settled mainly by 
the Cavaliers of England, intensely loyal to the crown, 
and scarcely less devoted to the Church of England. 
That church was at once set up and established in the 
colony as in the mother country. Its charter, given by 
James I., 1606, provided for its establishment, and for 
sustaining it by pains and penalties. 

" In 161 1 Governor Thomas Dale issued a proclamation, 
in which it was required that every man therein, or ar- 
riving in the colony, should report to the minister and 
give an account of his religious faith, and be catechised ; 
and, as a penalty for the first refusal, he was to be whipped; 
for the second he was to be whipped twice, and confess 

c 



58 MEMOIRS OF 

his fault on Sunday before the congregation ; and for the 
third time to be whipped every day till he did ask pardon 
and comply with the law. 

" In 1623 acts were passed providing for a house of wor- 
ship on every plantation ; that the service be in accordance 
with the canons in England ; that every person failing to 
attend should be fined; for one absence, one pound, and 
for one month's absence, fifty pounds of tobacco; and 
that no man should dispose of his tobacco till the minis- 
ter's dues were paid. At almost every session thereafter 
a large part of the legislation was in reference to the 
church. 

"At the session of the Legislative Assembly, it was 
enacted for the preservation of the purity and unity of the 
church, that all ministers in the colony should be conform- 
able to the order and constitution of the Church of 
England, and not otherwise be permitted to teach or' 
preach publicly or privately ; and that all Nonconform- 
ists be compelled to depart the colony; and that Papist 
priests should be sent out in five days. In 1659-60, the 
severest laws were made against the Quakers. In 1661 
much of the legislation was in support of the church. 
Provision was made for meeting-houses, and glebes and 
salaries of ministers, and that any person not ordained by 
a bishop in England, attempting to preach publicly or 
privately, should be silenced — andpersisting,be banished; 
that no other catechism than that in the book of Common 
Prayer should be taught; that every person should at- 
tend church under penalty of fine; and if a Nonconform- 
ist a much larger fine and imprisonment; and that Quaker 
meetings and conventicles be prevented and punished." 

Such laws prevailed from the settlement of Virginia, 
1607, to the revolution, except during the Protectorate. 



WM. VAUGHAN. 



59 



For this entire period, as Henning says, "the religion of 
the church was the religion of the ruling party in the 
state, and none other was tolerated." In 17 14 citizens 
of the Isle of Wight and Surry counties assembled, Dr. 
Howell says, in large numbers, and took measures for the 
organization of a Baptist Church. Having no minister 
they sent to England for one. Robert Nordin came in 
answer to their call, and organized, as far as we know, 
the first Baptist Church in Virginia, known then as Bur- 
leigh, and existing to this day under the name of Mill 
Swamp. Other churches were formed soon after in the 
same vicinity. 

A few years later, Baptists residing in Northern Virginia, 
Loudoun, Berkeley and contiguous counties, were by min- 
isters from Maryland and from the Welsh settlements in 
Pennsylvania, organized into churches, Opecon, Mill 
Creek, and Ketockton, the last existing to this day. 

All these churches became connected with the Phila- 
delphia Association, a venerable body existing from 1707, 
whose influence was felt in sending the Gospel into sev- 
eral states, and whose confession of faith, substantially 
the same with the ancient Baptists of Bohemia and Poland, 
is still regarded as more of a standard through our 
country than any other uninspired production. 

After the organization of these churches, Baptist prin- 
ciples began marvelously to prevail. In the language of 
Dr. Howell, "Church after church noiselessly arose, like 
the shining out of the stars of evening, and sparkled like 
gems in the American firmament, which they were des- 
tined, ere long, to fill with radiance and beauty." 

But their progress was not without opposition. Much 
of this persecution was from individuals animated by a 
rancorous hate of Baptist principles and practices ; much 



6o MEMOIRS OF 

of it was in execution of the existing laws, and much was 
utterly illegal. The Toleration Act, under William and 
Mary, gave dissenters some relief. This law allowed them, 
after receiving marriage at the hands of the parish parson 
and paying all the parish rates for the support of the Es- 
tablishment, then, if they pleased, to procure a license for 
a meeting-house of their own, and a license for their 
preacher to preach in their meeting-house. But this act, 
poor boon as it was, was for a long time unknown in Vir- 
ginia; and after it was known, every effort was made to 
set it aside, and to revive and enforce cruel, obsolete laws 
such as have been referred to. 

They passed through a number of cruel persecutions. 
Dr. Hawks, the Episcopal historian, says, "Cruelty taxed 
its ingenuity to devise new modes of punishment and an- 
noyance." Our ministers were fined, pelted, beaten, im- 
prisoned, poisoned and hunted with dogs ; their congre- 
gations were assaulted and dispersed; the solemn or- 
dinance of baptism was rudely interrupted, both adminis- 
trators and candidates being plunged and held beneath 
the water till nearly dead ; they suffered mock trials, and 
even in Courts of Justice were subjected to indignities 
not unlike those inflicted by the infamous Jeffries. 

But these things could not prevent the progress of the 
truth. One hundred years ago, the Baptists of Virginia 
numbered sixty churches, forty ministers and two thousand 
communicants. It is hard to realize, that so recently they 
were subject to such disabilities, that they were taxed to 
support what they disbelieved and hated — that they could 
not worship God in their own way — that they must even 
receive marriage of the church parson. They were, how- 
ever, now entering upon the struggle for religious free- 
dom. Much was accomplished by simply going forward 



WM. VAUGHAN. 6 I 

in the exercise of their rights, and then meekly suffering 
the consequences. Thus a tremendous power was ex- 
erted in molding public sentiment. They also main- 
tained a general meeting — called first, Association and 
afterwards Committee — one of the main objects of which, 
was to take the necessary steps for bringing an influence 
to bear on the law-making power. They had commis- 
sioners appointed, year after year, to wait on, first the 
Convention, and then the Legislature, using arguments to 
secure, not their own immunity merely, but equal rights, 
on principle, for all. In this they had the co-operation 
of Jefferson and Madison ; and it is a little remarkable 
that the able papers of these great Statesmen bore strik- 
ing likeness to the utterances of these plain, humble, but 
strong-minded and godly men, whose main text-book was 
the JNew Testament, and whose views on government 
followed naturally and necessarily from their religious 
principles. As they were the fast friends of the Revolu- 
tion, so the struggle for civil freedom aided them in many 
w r ays. Their patriotism and excellent character as citizens 
appeared in bold relief. The inconsistency of seeking de- 
liverance from the British crown, and yet allowing quite as 
heavy a yoke to remain on their shoulders, was too glaring. 
Step by step, slowly and reluctantly, the friends of the 
Establishment yielded; the friends of soul freedom 
pressed forward. In the struggle for religious liberty 
they were materially aided by others; but in the crisis 
and pinch of the conflict, others faltered and failed. The 
Baptists alone, as a people, unanimously, uniformly, and un- 
compromisingly stood up for an entire separation of church 
and state, for absolute liberty of conscience. This is a 
fact of history that can not be denied, and it is, and must 
be, to their everlasting honor. 



62 MEMOIRS OF 

In 1775 tne Baptists in their General Association "re- 
solved to circulate petitions to the Virginia Convention 
or Assembly, throughout the state for signatures." The 
prayer was that the church establishment should be abol- 
ished, and religion be left to stand on its own merits, and 
that all religious societies should be protected in the 
peaceable enjoyment of their own religious principles and 
modes of worship. They also declared themselves in 
favor of resistance to Great Britain, and ready as a peo- 
ple to go to war for independence. A committee was 
appointed to present these memorials. 

In May, 1776, the Virginia Convention met. The ad- 
dress of the Baptists was received and produced, especially 
that part relating to civil freedom, a profound impression. 
This Convention framed the famous bill of rights, the 
sixteenth article of which secures religious freedom. The 
same body also 'instructed the Virginia delegates in Con- 
gress to vote for a declaration of independence. It has 
generally been held that the action of the Virginia 
Convention was not only among the earliest public move- 
ments in that direction, but exercised a potential influence 
in the action of Congress. But let it be remembered to 
the honor of the Virginia Baptists of that day that their 
action was a year prior to that of the Convention, and 
undoubtedly exercised a potential influence in moving 
the Convention, and through the Convention the Con- 
gress. Thus did the Virginia Baptists effect a mighty 
achievement for both civil and religious freedom. 

In October, 1776, the first independent Legislature in 
Virginia met. This body received many petitions on the 
subject of religion. That of the Baptists has already 
been mentioned. Those from the Presbyterians were in 
the same general direction. The Episcopalians, the 



WM. VAUGHAN. 63 

Methodists acting with them, solicited the continuance of 
the Establishment. The Assembly repealed all laws re- 
straining worship and requiring the support of the Estab- 
lishment, but only suspended the salaries of the clery, and 
postponed the question of a general assessment, or public 
tax to support religion. Moreover, Dissenters were still 
incompetent to perform the rites of marriage. 

The General Association of Virginia Baptists continued 
to memorialize the Assembly on these subjects; and in 
1799 the salaries of the clergy were taken away, and the 
assessment bill defeated. Moreover, at this session, the 
committee on revised bills, presented the famous act for 
establishing religious freedom, prepared by Mr. Jefferson 
and prepared (according to Dr. Howell) in consultation 
with the Commissioners of the General Association, re- 
ported it to that body, which after careful consideration 
of it, resolved unanimously that it put the subject on its 
proper basis, and that it ought to pass, and also ordered 
that their approbation of the same be published. 

Thus the Establishment was overthrown and the prin- 
ciples of religious freedom were in a fair way to be fully 
recognized and made practically operative. 

But Dissenters still labored under some disabilities, 
and the Episcopal Church still enjoyed some favors. 

Moreover, in 1784, the friends of the Establishment 
rallied and sought at least a partial restoration, while the 
project of a general assessment was revived, and against 
this last the Baptists alone as a denomination stood firm. 
A modified act of incorporation was granted to the Epis- 
copal Church, and the Assessment bill well nigh passed. 
But the latter was postponed from time to time, and 
finally the people were appealed to on the question. 
During the struggle the Presbyterian clergy expressed 



64 MEMOIRS OF 

themselves by memorial in favor of the assessment. Mr. 
Madison speaks scathingly of the contrast between these 
former and later memorials, and their being as ready to 
set up an establishment to take them in as they were to 
pull down that which shut them out. The Baptists alone 
not only did not yield, but also put forth the most earnest 
and well-directed efforts against this unholy alliance be- 
tween Church and State. In August, 1785, the General 
Committee, which, for sake of compactness, had now 
taken the place of the General Association, adopted the 
following noble resolution : 

' ' Resolved, That it be recommended to those counties 
which have not yet prepared petitions to be presented to 
the General Assembly against the engrossed bill for a 
general assessment for the support of the teachers of the 
Christian religion, to proceed thereon as soon as possi- 
ble; that it is believed to be repugnant to the spirit of the 
gospel for the Legislature thus to proceed in matters of 
religion ; that no human laws ought to be established for 
this purpose, but that every person ought to be left 
entirely free in respect to matters of religion; that the 
holy author of our religion needs no such compulsive 
measures for the promotion of His cause ; that the gospel 
wants no feeble arm of man for its support; that it has 
made, and will again, through divine power, make its way 
against all opposition; and that should the Legislature 
assume the right of taxing the people for the support of 
the gospel, it will be destructive to religious liberty. 

" Therefore, This committee agrees unanimously that it 
will be expedient to appoint a delegate to wait on the 
General Assembly with a remonstrance and petition 
against such assessment." 

Accordingly the Rev. Reuben Ford was appointed. 



WM. VAUGHAN. 65 

Mr. Madison, who had been throughout the staunch 
friend of the Baptists and of religious liberty, not only in 
a most masterly manner labored against the proposed bill 
on the floor of the House, but also drew up a memorial 
which contains lucid and forcible statements, both of the 
doctrine of religious freedom and its true basis. It may 
certainly be called a Baptist document thus far, that they 
only as a people held its views and pressed those views 
without wavering. 

A glorious victory awaited them. " When the Assem- 
bly met," says Mr. Rives, "the table of the House of 
Delegates almost sunk under the weight of the accumulated 
copies of the memorial sent forward from the different coun- 
ties, each with its long and dense column of subscribers." 
The fate of the assessment was sealed. The people, who 
had been appealed to, had answered, and, as Mr. Rives 
says, the assessment "was abandoned without a strug- 
gle." Moreover, the act for the establishment of religious 
freedom, proposed in 1779, and, as we have seen, so 
w^armly and publicly approved by the General Associa- 
tion, was immediately passed almost as a matter of course. 

It was not till after the legislation of 1799 and 1802 
that the full logical results of this grand act were fully re- 
alized. Then the Old Dominion, having been from her 
settlement, and for nearly two hundred years, under this 
ecclesiastical domination, became at last a free state — 
free not only from British misrule, but from that far 
worse tyranny that enters the precints of the soul, and 
comes between the soul and its maker and judge. 

From this struggle we see very clearly how many of the 
Baptists became prejudiced against the practice of paying 
ministers of the gospel any compensation for their ser- 
vices. This feeling Mr. Vaughan imbibed himself, and 



66 MEMOIRS OF 

sometimes from the pulpit he would denounce the cus- 
tom. It looks strange to us at this enlightened period of 
our history that such unscriptural notions should prevail ; 
but when we think of the circumstances that gave rise to 
the prejudice, we are not at all surprised. Elijah Craig, 
one of the old preachers from Virginia, and who had been 
in jail for preaching the gospel, actually wrote and pub- 
lished a pamphlet against compensating ministers. Of 
course this had its effect, and many were only too will- 
ing to have an excuse for not performing this clearly de- 
fined scriptural duty. When compensation came to 
them in the form of a gift, they generally received it, and 
those who preached against paying ministers were usually 
willing to accept every dollar that was^given them. Mr. 
Vaughan says that the first money ever paid him for 
preaching was a one- dollar bill, handed him by a gentle- 
man after he had preached the funeral of one of his fam- 
ily. He says he hardly knew what to do under the cir- 
cumstances, whether to receive it or not, but after think- 
ing over it for a while, he concluded to put it in his 
pocket and say nothing about it. 

His views on this subject were soon changed or mod- 
ified. By reading the Scriptures he saw that it was very 
clearly taught by Christ and His apostles that the laborer 
is worthy of his hire. After this he did not hesitate to 
receive pay for his services, and wherever he could, with 
good effect, he did not hesitate to tell the people their 
duty on this important subject. He had to be very pru- 
dent about this matter, however, for if a preacher said 
much about money in those times, they were down with 
him directly — his influence would soon be gone forever. 

After he had been preaching about two years to the Syc- 
amore Church, the brethren, knowing that he was poor and 



WM. VAUGHAN. 67 

compelled to work hard for a living, bestirred themselves 
and raised him the sum of ten dollars. It was a small 
amount, but they thought it was a great deal. Says Mr. 
Vaughan : " On my way home I had to travel an hour or 
two after night, and so as I was jogging along through a 
strip of woods, my horse stumbled and fell, and threw me 
over his head, and I rolled over and over upon the 
ground. My money, which was in one of my pockets, 
dropped out into the road. Then came the difficulty. 
It was after dark and there was no light at all save 
from the silent stars. I got down on my knees and went 
to work scratching among the leaves and dirt. After a 
while I succeeded in finding every dollar but one, and 
this I could not find. I hunted for it a long time and 
finally gave up the search, mounted my horse and went on 
home. I said to myself, here are nine dollars in my 
pocket, the reward of two years' labor. If it was ' poor 
preach/ it certainly was ' poor pay.' " 



CHAPTER VII. 



We propose in this chapter to give some account of the 
Baptists in Kentucky at the time Mr. Vaughan entered 
the ministry. In order to present this in a proper liejht, 
it will be well enough to give a brief sketch of their pre- 
ceding history in this state. 

The first settlers of Kentucky were mostly from Vir- 
ginia, and among them there was a large number of 
Baptists. Baptist principles had spread rapidly in the 
parent state, and when the emigrants came to this country 
they did not leave their religion behind them. Among 
them were some very effective ministers, and simultaneous 
with their location here, they began to collect the people 
together and preach them the gospel. For instance, at 
Harrodsburg, when that was about the only settlement in 
the state, we see Elder Tinsley laboring there to build up 
the cause, and preaching to these wild frontiersmen the 
unsearchable riches of Christ. 

Gilbert's Creek Church, in Garrard county, was 
constituted in Virginia, and came to this State in 
a body in the year 1781, under the leadership 
of Eider Lewis Craig. From this mother of church- 
es, others were formed on the north side of the 
Kentucky river. The first one on that side was called 
South Elkhorn, because located near a creek by that name. 
Then Clear Creek, Woodford county, was organized, and 
shortly after this, the Great Crossing Church, near 



WM. VAUGHAN. 69 

Georgetown; so called because it was situated near a 
point on Elkhorn Creek, where a large buffalo trace 
crossed the stream. But from the most reliable informa- 
tion that can be obtained, the oldest Baptist church con- 
stituted on Kentucky soil is the Severn Valley or Eliza- 
bethtown church, Hardin county. In 1783, the Tate 
Creek church, on the south side of the Kentucky, was 
constituted. This was one year before the South Elkhorn 
came into existence. 

The oldest association in the state is the Elkhorn. Its 
first session was held in the Clear Creek Church, and was 
called Elkhorn because the conference that first met to 
deliberate about its organization, met with the South 
Elkhorn Church. 

Some of the men who figured m the constitution of 
that association were living when the subject of these 
memoirs was a young man. With John Taylor, he was 
intimately acquainted, being one of his earliest and best 
friends. He was also personally acquainted with the Craigs, 
and Robert Johnson, a lay member of the Great Crossing 
Church. He was a wealthy farmer in his father's neigh- 
borhood, one of the pioneers, who often met the Indians 
in deadly conflict, and knew from experience the perils of 
a frontier life. A companion in arms with Logan, Clark, 
and Boone, he was elected to the first convention held in 
Danville, to form Kentucky into a State ; he was a mem- 
ber of the convention which formed the first constitution, 
and was among the first Senators chosen by the electors 
in 1792. 

His sons, Richard M., James, and John T., are familiar 
names. The writer has often heard Mr. Vaughan tell 
about going to meeting at the Crossings, when he was a 
boy, and the way old Brother Johnson would give out a 



70 MEMOIRS OF 

hymn, when he led the meeting. His pronounciation 
was old-fashioned and as follows : 

ii Etarnal are thy marries Lord, 
Etarnal truth attends thy word." 

Shortly after the organization of the Elkhorn Associa- 
tion, two others, the Salem and South Kentucky, were 
formed. This was in the year 1785. 

Immediately after the close of the American Revolution, 
there was a large influx of emigrants into this state, many 
of whom were Baptists and among other ministers who 
had come to the wilds of Kentucky, the following names 
are worthy of mention : Lewis Craig, Joseph Bledsoe, 
George S. Smith, Richard Cave, James Smith, James 
Rucker, Robert Elkin, John Taylor, John Bailey, Joseph 
Craig, and Ambrose Dudley. 

We have already alluded to Gilbert's Creek Church 
having been organized in Virginia, and the membership 
coming out in a body to this State in 1781. The people 
then, when they proposed to emigrate to Kentucky, would 
form themselves into a company and come out sometimes 
as many as three hundred together. They would come 
in this way for mutual protection. In this manner the Gil- 
bert's Creek Church crossed the mountains and entered the 
fertile valleys of Kentucky. There would be a perfect 
caravan of them marching through the wilderness. At 
night they would camp together, and frequently hold re- 
ligious services. By this means this state soon abounded 
in Baptists, and they were at the first, and still are, the 
most numerous denomination in this Commonwealth. 

In 1790, according to Asplund's Register, there were in 
Kentucky forty-two churches, forty ordained and twenty- 
one unordained ministers, and a little more than three 
thousand members. 



WM. VAUGHAN. 7 1 

In 1 812, one year after Mr. Vaughan entered the min- 
istry, the Baptists in Kentucky, according to Dr. Benedict, 
numbered as follows : churches, 263; ordained ministers, 
142; and total membership, 21,660. 

At that day there were very few men among our min- 
isters who made any pretensions to scholarship. They 
were as a general thing, unskilled in the learning of the 
schools, yet there was a goodly number among them who 
possessed strong native intellects, hard common sense, 
and genuine piety. They labored with great acceptance, 
and in many instances with wonderful success. 

Among this class was John Taylor, who came from 
Virginia as early as the year 1783. He was a very 
laborious man, and was the means of building up a num- 
ber of flourishing churches. In his history of the ten 
churches, to which the reader is referred, he has given us 
the details of his labors, and of his success. Taylor was 
near sixty years of age when Mr. Vaughan formed his 
acquaintance, and he became one of his best friends 
among the ministry. He did all he could to encourage 
him and hold up his hands. Taylor, like most of his con- 
temporaries, was somewhat rough and abrupt in his man- 
ners, but he had a warm and generous heart, and people 
generally understood him, and would not become offend- 
ed with his peculiarities. He was himself a very sensible 
and pointed man in his remarks, and had very little pa- 
tience with loose, disjointed discourses. 

Some anecdotes illustrative of his character will be 
found in Mr. Vaughan's Centennial address at Harrods- 
burg, which is given near the close of this volume. 

Jeremiah Vardeman was a leading and popular minister 
in Kentucky when Mr. Vaughan first united with the 
church. He was one of his earliest and best friends, and 



72 MEMOIRS OF 

as already stated was present and assisted in his or- 
dination. 

He was what is usually called an uneducated man ; that 
is, he was not versed in book learning. But he had 
studied the Bible closely, and was familiar with its teach- 
ings ; besides this, he had read a number of authors, and 
possessed a great deal of general information. It was 
said that he did not know a verb from a noun, yet his 
speech was generally accurate, making but few mistakes 
in his grammar or in his pronunciation. Sometimes in 
his speech he would let fall a provincialism or slang 
phrase, but it was always with telling effect. He was a 
natural orator. No man in the state could command 
such a vast audience as he did. When it was known 
that he would preach at a certain place, the people would 
come twenty and thirty miles to hear him, and sometimes 
as many as five or six thousand persons would convene on 
a week day to listen to his sermons. His power over his 
congregation was wonderful. They hung in transport 
upon his words, bending forward to catch every sentence 
as it fell from his lips. Preaching once in the city of Lex- 
ington to an immense audience, on the subject of the 
"Judgment," his congregation was greatly agitated. 
Warming with his theme, the excitement became so in- 
tense that at the climax of his discourse, there was a 
general groan all over the house, men and women sobbed 
aloud, and many fell on their knees right there and 
begged for mercy. His success was wonderful, and 
through his labors, thousands were received into our 
churches. To such men as Vardeman, in the hands of 
the Lord, the Baptists are indebted for the vast numbers 
they now have in the state. 

The following sketch of him, from the pen of the late 



WM. VAUGHAN. 73 

Rev. J. M. Peck, will doubtless be of interest to many of 
our readers : 

" He was ordained probably in 1801, and the next year 
moved to Lincoln county, and lived on rented land. He 
sustained his family by labor on the farm, while he spent 
all the time he could command in reading and in preach- 
ing the gospel. He was a most impressive and popular 
preacher wherever he went. 

" His ministerial labors were abundant for several suc- 
cessive years in Lincoln, Pulaski, Montgomeryjessamine, 
and adjacent counties. Although he had an increasing 
family, and his salary and perquisites by no means ad- 
equate for their support, he continued by good economy 
and great industry,and a judicious use of his time to provide 
for their wants, and continue his labors without ceasing in 
the gospel ministry. His mental powers were strong, vivid, 
and quick in action. Great numbers were converted and 
baptized under his ministrations, and for many years he 
preached more sermons, and to larger congregations, and 
baptized more converts than any minister in the Missis- 
sippi valley. He kept no journal or register of his labors, 
and did not appear to think he was doing any thing 
extraordinary. 

" Early in 18 10 he was called to the pastoral charge of 
the Church of David's Fork, in Fayette county, about 
ten miles east of Lexington. He removed his family 
to that settlement, purchased a small farm, and commenced 
regular pastoral labors and monthly preaching in April. 
This church had for its pastor about two years a young 
and promising minister by the name of Hunt, who died, 
leaving a widow and family of small children. The 
church, pursuing a very common policy in those days in 
obtaining a preacher, had purchased Mr. Hunt a farm, 

D 



74 MEMOIRS OF 

which in two years after became the property of his 
widow. Had they purchased a piece of land and im- 
provements for a parsonage, and thus furnished their min- 
ister a comfortable residence for the time being, it would 
have been a wise and economical measure, and remained 
from generation to generation to furnish a partial income 
towards the support of the pastor. As it was, they were 
under the necessity of aiding Mr.Vardeman in purchasing 
his farm, which appears to have been done with great cor- 
diality and liberality. He was also pastor, monthly, of 
two other churches in Montgomery county, Lulbegrud 
and Grassy Lick, which relation he sustained by annual 
appointments for several years, until he was obliged to 
decline in order to serve other churches. 

"A gracious and extensive revival followed his minis- 
trations in David's Fork and other churches in a few 
months after the commencement of his labors. In 1810 
one hundred and eighty-five were converted and baptized 
in David's Fork; in 1817 in another revival about one 
hundred and twenty-five; and in 1827-28 two hundred and 
fifty, besides frequent additions in the intervening years. In 
three consecutive years at Lulbegrud the accessions by 
baptism were one hundred and sixty-five, and at Grassy 
Lick ninety. 

"The churches he regularly served were attached to 
him by the strongest bonds, yet they obtained supplies and 
released him for weeks and even months at a time to 
labor in distant and more destitute fields. 

"In the winter of 1815-16 Mr.Vardeman made his first 
visit to Bardstown, in Nelson county, then the seat of 
Roman Catholic influence in Kentucky. We have par- 
ticulars of this and subsequent visits to Bardstown, and 
the effect of his preaching, from the correspondence of 



WM. VAUGHAN. 75 

the late Samuel McKay, of Bloomfield. Priest Baden was 
unwise enough to enter the lists against him and lost sev- 
eral of his congregation. Vardeman disliked controversy. 
but in bringing the whole armament of gospel truth to 
bear with tremendous effect on error, no man could excel 
him. He visited that part of Kentucky three times and 
preached with his accustomed success. 

"In 1816 we find him in Lexington, holding a series of 
meetings, and the church he attended at Bryan's held a 
church meeting in that city, to examine and receive con- 
verts. Next year the First Baptist Church of Lexington 
appears on the minutes of the Elkhorn Association, with 
thirty-six members. 

"The same year, 1816, he commenced a series of meet- 
ings in Louisville. The late Hon. John Rowan, a dis- 
tinguished jurist and statesman, was a warm, personal 
friend of Mr. Vardeman, and regarded him as one of the 
greatest pulpit orators he had ever heard. There were 
but few professors of religion in Louisville, and but one 
house of worship, and that owned and occupied by the 
Methodists. This was obtained, and the influence of 
Judge Rowan brought out a class not accustomed to at- 
tend worship on ordinary occasions. Col. McKay, who 
was present, says : ' His fame as a preacher brought out 
immense congregations for several successive days, to 
whom he preached with great effect, and from these 
meetings the city of Louisville is indebted in a great 
measure for its flourishing churches. Immediately after 
Mr. Vardeman's visit a large Presbyterian Church arose, 
then the First Baptist Church, and so on.' 

"Early in the spring of 1820 Mr. Vardeman made a visit 
to Nashville, the capital of Tennessee. There were but 
three Baptists living in the place, who belonged to Mill 



76 MEMOIRS OF 

Creek, four miles distant. At first the meetings were 
held in the Methodist Church-house, but when its further 
occupancy by the Baptists was not desired, they removed 
to the Court-house. He was accustomed in these pro- 
tracted meetings to have one or two brethren to aid him. 
On this occasion the Rev. Isaac Hodgen, another very 
successful itinerant, was his coadjutor. He was obliged 
to leave after a few days to meet other engagements, but 
Mr. Vardeman continued for several weeks. We have 
an interesting sketch of their labors, and of successive 
baptisms, from the late Col. William Martin, of Wilson 
county, Tenn., whose business engagements kept him in 
the city at that season. Converts were multiplied, a 
large number were baptized, and a Baptist Church was 
organized, that by the first of October numbered 150 
members, and had commenced the erection of a spacious 
house of worship. 

"It w T as in the winter of 1828 or '29 he was invited to 
hold a series of meetings in Cincinnati, and where similar 
success followed; over one hundred converts professed 
faith in Christ and were baptized. 

"The family of Elder Vardeman had become large; his 
farm was too small, and in too dense a population for 
convenience, and his servants, which had originated 
from a single family, could fare better in a new country 
than in a closely-settled neighborhood. He appeared to 
feel as anxious for their temporal and spiritual welfare as 
for his own. Young ministers of promising talents and use- 
fulness had been raised up, and men sound in the faith and 
large experience came from other States, and filled the 
chasm left by erratic reformers. The advance in the de- 
nomination, which a few years had produced, induced him 
to think his labors might be spared in Kentucky • age was 



WM. VAUGHAN. 77 

creeping over him, and young children, the fruits of a third 
marriage, were gathering around his board. Kentuckians 
by many hundreds within a few years previous had gone 
out from that State to Illinois, Missouri and other West- 
ern regions. So he sold his farm, then much too small 
for his large family and dependents, made a farewell ex- 
cursion through Kentucky and Tennessee, and in Octo- 
ber, 1830, he had pitched his habitation on the border of 
a beautiful and fertile prairie, near Salt river, in Ralls 
county, Missouri. Here in a short time he had a com- 
fortable house for his own family and those of his depend- 
ents, and more than two hundred acres of rich virgin soil 
under cultivation. 

" Nor was he neglectful of the moral wilderness around 
him. Without waiting for some church to call him and 
insure him a stipulated salary, he proceeded to collect 
together the scattered sheep of Christ's flock and gather 
them into folds. His labors were abundant in the minis- 
try, and gratuitously bestowed. Several churches grew 
up under his immediate labors. He soon had for a coad- 
jutor Rev. Spencer Clack, who removed from Bloomfield, 
Kentucky, and settled in Palmyra, the county seat of 
Marion. By their joint labors a church was constituted 
in that town. 

"For some years Mr.Vardeman had been growing cor- 
pulent, and his usual weight was three hundred pounds ; 
yet his muscular frame was well proportioned, and his per- 
sonal appearance graceful and commanding. His voice 
was powerful, sonorous and clear, his enunciation dis- 
tinct, and he could be heard in the open air a great dis- 
tance. He took an active part in bringing the Baptist de- 
nomination in Missouri into active and harmonious co- 
operation in benevolent efforts. 



78 MEMOIRS OF 

"In August, 1 834, he presided in a convention to organ- 
ize a system of domestic missions in that State, which has 
since grown into the General Association. 

"Still the infirmities of age were creeping over him, and 
his giant frame and vigorous constitution showed signs of 
decay. Yet he continued his ministerial labors without 
relaxation. 

"For nearly two years before his death he became 
unable to stand while preaching, and sat in an armed 
chair while he addressed the people with deep pathos. 
Only two weeks before his final departure, in company 
with another minister, he visited the Sulphur Springs at 
Elk Creek, which appeared to afford him benefit. Before 
they left they constituted a church, a measure not contem- 
plated in the visit. There was a revival, and, notwith- 
standing his weakness, Elder Vardeman baptized five 
converts, the last service of that kind he ever performed. 
He had then baptized more Christian professors than any 
man in the United States. As he kept no register of 
these and other labors, the accurate number can never be 
ascertained — probably not less than eight thousand converts. 
In the churches he regularly attended, the converts 
under his ministry continued to maintain their Christian 
standing in an equal proportion to those baptized under 
ordinary excitements, or by settled pastors. 

" On the Lord's day before his death he attended the 
appointment of another preacher in the church in his im- 
mediate neighborhood. He was free from pain, his appe- 
tite good, and his mind clear and calm in view of death. 
After the first sermon he spoke with usual effect half an 
hour or more from Heb. ii : 3 : ' How shall we escape 
if we neglect so great salvation?' The following week 
he grew worse, though little alarm was felt by him or his 



WM. VAUGHAN. 79 

family about speedy dissolution. But on Saturday morn- 
ing, the 28th of May, 1842, he called his family around 
him, gave some directions, bade them farewell, and sank 
in death like a child falling asleep, all within fifteen min- 
utes, in the sixty-seventh year of his age." — J. M. Peck in 
Christian Repository, Vol. 7, P. 104. 

From this we perceive that Mr. Vardeman was an ex- 
traordinary man, and he certainly did a great deal towards 
building up the cause of Christ in Kentucky and Mis- 
souri. He was in one sense of the term an uneducated 
man, and had he belonged to some other denominations, 
they would not have allowed him to preach ; but there 
was no man in all Kentucky that could command such 
audiences as he did, or exert such an influence on the 
popular mind. Would that we could have many such 
men in our land. 

As David Chenault was the other minister who offici- 
ated in Mr. Vaughan's ordination, he deserves a passing 
notice at our hands. 

He also was an old-fashioned, uneducated man, but 
was endowed with sound common sense and good judg- 
ment. His piety and zeal, however, were not uniform. 
Sometimes for a year or two he would be very zealous, 
and would labor with great success, and then he would 
grow cold, would do but little, and have but little enjoy- 
ment in religion. This no doubt grew out of the fact 
that he possessed a considerable amount of property, 
much of which was in money, and the management of it 
required a great deal of care and attention. The love of 
money and the desire to increase it would sometimes get 
the upper hand of him, and this produced on him as it 
always does on others, spiritual declension. No man can 
serve two masters, and "if any man love the world the 



80 MEMOIRS OF 

love of the father is not in him." David Chenault per- 
mitted the love of the world to injure his usefulness as a 
minister of Christ. The world looks upon this as a mark 
of wisdom, and they say such a man knows how to 
secure the main chance. This is the reason this sin is so 
dangerous. If a man is guilty of any outbreaking of- 
fense by which he incurs the censure of the world, such 
censure may assist in awakening his conscience and 
bringing him back to God; but of that sin which the 
world acquits us, we will be exceedingly disposed to ac- 
quit ourselves. Mr. Chenault would become very peni- 
tent over his backslidings, and there is no doubt but that 
the Lord forgave him, and then he would labor with a 
great deal of life and energy — his soul would seem to be 
full of the love of God. But after awhile the world 
would gain the ascendency again, and there would be 
another season of barrenness and darkness; then he 
would be renewed and would be warm and zealous again. 
And thus he continued through life with alternate falls 
and recoveries, but he was truly a converted man, and 
there is no doubt but at this day he is in heaven. 

He was an impulsive man, and would frequently speak 
on the spur of the occasion, giving vent to the feelings 
that were uppermost in his heart. At an association in 
Mason county he was present, as also was Mr. Vaughan. 
At the conclusion of some stirring remarks made by a 
brother present, Mr. Chenault arose and began to exhort 
with considerable feeling. He was a large, robust man, 
and his arms, which were as thick as a man's thigh, were 
stretched out, and with them he gesticulated vehemently. 
With his face glowing with intense feeling, he paused in 
the midst of his remarks and exclaimed with great emo- 
tion, " Brethren. I have a feeling on me ; brethren, I have 



\VM. VAUGHAN. 8r 

a feeling on me ; Lord help us poor Baptists." An old 
Methodist preacher, sitting over in the congregation, sang 
out very loud, a Amen ! for you need it." This created 
quite a titter through the crowd, and then Chenault took 
his seat. 

While there were many very strong-minded men in the 
ministry at the time we are now writing about, there 
were some who were great ignoramuses. Some of them 
believed that there was no necessity for study — (this was 
very evident from their conversation) — that the Lord had 
called them to the work, and that He would tell them 
what to say. When they attempted to preach all that 
they had to do was simply to open their mouths, and the 
Holy Spirit would fill them with arguments. Mr. 
Vaughan was conversing with a man of this class one day, 
and in the course of his conversation wanted to know of 
him what his text and subject were on the preceding Sab - 
bath. He replied that he had forgotten — that the Lord, 
when he went into the pulpit, told him his text and what 
he must say, and that he did not remember them an half 
hour afterwards. "You must care very little about what 
your God tells you to forget it so soon," was Mr. Vaughan's 
laconic reply. 

If there were many ignoramuses among the Baptists at 
that time, there is one consolation, they were not con- 
fined to them. The Methodists had some men that were 
hard to beat. Mr. Vaughan relates that when he was 
quite a young preacher there was a Methodist camp- 
meeting not far from where he lived, and he concluded 
that he would attend occasionally. He did so and at 
times he would be edified with a very good discourse, for 
there were some very sensible men among them. But now 
and then he was compelled to listen to some very stupid 



52 MEMOIRS OF 

preachers. One day, while some little excitement was 
prevailing among the people, a young man arose and 
spoke about as follows: " Brethring, the brother who has 
just sot down, has been laconical, concisely and vehe- 
mency; and, judging from your external physinimical 
appearance, there must be some good people here. Tully 
thundered in the Senate of Rome." What he meant by 
this he never could tell, but he supposed that the man 
thought that they were good words and that they sounded 
well, and so he had the sound in it, it did not make much 
difference about the sense. 

Very much of the preaching of that day was of the ex- 
perimental character. The preachers often related their 
Christian experience. They did this hundreds of times. 
Accompanied by the power of the Spirit, such preaching 
had a wonderful effect. Sinners were awakened and 
brought to God. They told how they felt when under 
conviction of sin, what a load there was upon the heart, 
how distressed and troubled they were, and how they 
went about trying to get their distress removed. They 
would tell how they sought relief in the law, how they 
thought by reformation of conduct and obedience, read- 
ing the Bible, praying and going to church, the load of 
guilt would be removed. But their "deadly doings" 
would give them no peace. Then by reading the Bible 
the light would flash upon their minds, and they would 
learn that " by the deeds of the law, no flesh living shall 
be justified." By the law they were condemned to death, 
and then Jesus would be revealed to them as the chiefest 
among ten thousand and the one altogether lovely ; that 
He had fulfilled the demands of the law; that He had 
died for man; that He had paid the debt; then they be- 
lieved the blessed gospel; then the clouds and darkness 



WM. VAUGHAN. 83 

were withdrawn, the burden was rolled away, and they 
were permitted " to rejoice in the hope of the glory of 
God." Then they would tell the subsequent history of 
their inner life, at times thrilled with joy, and at others in 
deep distress; sometimes in the slough of despond, and 
then in the enchanted land ; soni-etimes in the land of 
Beulah, where the sunlight ever falls, and then in the 
damps of Doubting Castle, in the clutches of old Giant De- 
spair. Much of their preaching consisted in detailing 
these mental exercises, what feelings certain truths pro- 
duced in their hearts, and what were their feelings under 
certain circumstances. When they related these exer- 
cises they touched a sympathetic cord in the hearts of 
men, and caused them to feel. 

It seems to us that ministers nowadays do not dwell 
sufficiently on these subjects of experimental religion. 
Read what Dr. Wayiand says on this point : 

"A soul is dead in sin; its affections are placed on 
things that perish, and it is surrendered up to the domin- 
ion of its lusts and passions. By the spirit of God it is 
made sensible ol its condition ; it repents, believes, and a 
new principle of spiritual life is created within it. Its af- 
fections are changed. It is henceforth in antagonism 
with the world which it once loved. It is now living for 
heaven, but it is sanctified only in part. The remains of 
sin within create a continual warfare with that which is 
spiritual. Faint, yet pursuing, it still maintains the con- 
flict, surrounded with doubts and fears, yet upheld by an 
invisible arm. It is under the discipline of a kind and in- 
dulgent parent, who chastises it for its good, that it 
may be made partaker of His holiness. It struggles on, 
looking for the recompense of reward, until it arrives at 
that blessed consummation when the pure in heart see 
God. 



§4 MEMOIRS OF 

'• Now every one must see that there is here revealed an 
internal history of most absorbing interest which the 
world knows not of. It is in short the narrative of the 
working of the new nature in opposition to sin within us 
and without us — the life struggle of an imperfectly sancti- 
fied soul after perfect holiness. The exhibition of divine 
truth on these subjects is always intensely interesting to 
the believer. He thus learns that in all his internal 
trials he is following in the path of those who have 
fought the good fight, and have entered into rest. When 
he has mistaken the true moral character of his exercises, 
he is thankful to be corrected, he learns to examine his 
own heart more closely, and gains confidence as he dis- 
covers that his spot is the spot of God's children. I can 
not but believe that the piety of the church would be 
much more vigorous and consistent, and that mistakes for 
eternity would be much less common, if experimental re- 
ligion were much more frequently the subject of our dis- 
courses. 

"The source from which we are to derive experimental 
as well as other religious truth, is, of course, the Holy 
Scriptures. If we would read the lives of holy men as 
the Spirit has given them, meditating on them devoutly, 
placing ourselves in their condition, and comparing and 
contrasting our sentiments with theirs, we should both 
improve ourselves in piety, and find much matter for 
preaching. The lives of Christians under trial, in sick- 
ness, bereavement, discouragement and joy, especially in 
times of persecution and martyrdom, afford a rich field 
for the illustration of experimental religion. Another 
source from which the experimental preacher will draw 
an abundant supply of truth and illustration, is found in 
the examination and observation of his own heart, and 



WM. VAUGHAN. 8$ 

the observation of the working of religion in the hearts of 
others. Why should a man hesitate to exhibit the deal- 
ings of God with his own soul, the struggles against 
indwelling sin, and the best modes of resisting it, his 
doubts and fears and the means of their removal? He 
need not of course mention his own name nor obtrude 
himself on his people, but by thus unfolding what he has 
himself felt, he will find that he is binding himself to 
them by a tie that nothing but death can sever. And 
then he will learn much by visiting his people and con- 
versing from house to house on their religious condition 
and progress. If they become familiar with him they will 
love to unbosom their whole souls to him. In sickness 
and affliction he will be their dearest friend — their chosen 
spiritual counsellor. It is thus that the pastor acquires a. 
rich fund of experimental knowledge, which he returns to 
his people from the pulpit, or in the conference room. 
It is from want of this intercourse between pastor and 
people, from the neglect of pastoral visiting, that his 
utterances are frequently so dry, abstract and general; 
all true and well expressed, but they lack the vitality that 
carries them to the heart. They may be ' successful ef- 
forts,' but they awaken no moral emotion, and they make 
no one any better." 

These views are just, and deserve the serious attention 
of every minister of the gospel. It was the opinion of 
Mr. Vaughan, and which the writer has often heard him 
express, that one great defect in the preaching of the 
present day is the neglect of speaking on the subject of 
experimental religion. According to his views preach- 
ing should be divided into the following parts : Doctrinal, 
practical, experimental, expository and hortatory. There 
should be a happy blending of all these. One part must 



86 MEMOIRS. 

not be presented to the exclusion of the other. In the 
preaching of modern times, we have doctrine, and prac- 
tice and learned expository discourses, but there is very 
little on experimental religion. There should be less 
doctrine and more experience presented from our pul- 
pits. There is frequently much intellect and learning 
displayed, and while many dazzle their audience with 
their wonderful oratory, they seldom touch the heart. 
This is not true of all our preachers, but in regard to 
many the indictment is strictly true. They seem to be 
deficient in heart religion, they have no experience to 
talk about, they have nothing that reaches the affections 
of the audience. May the time soon come when salutary 
reformation in this particular shall take place in the pul- 
pits of our land. 



CHAPTER VIII. 



We will now resume the narrative of Mr. Vaughan's 
history; we left him a citizen in Winchester, working at 
his trade for a bare support, and preaching at various points 
around through the country. As the Sycamore church 
was so far from home, he resigned the care of it, and for 
several months preached at destitute points in his imme- 
diate neighborhood. During this time he labored much 
with Jeremiah Vardeman, and Robert Eikin — and no 
doubt he was greatly benefitted by being associated with 
these faithful servants of God. His frequent efforts in 
the pulpit produced a palpable improvement in his dis- 
courses, both as to their matter and the manner of their 
delivery. 

In the Fall of 1814 he was sent by his association, as a 
corresponding messenger to the Bracken Association. 
This was very agreeable to his feelings, for he wished to 
extend his acquaintance and preach the gospel in the re- 
gions beyond. He also had a favorite uncle living near 
Washington, in Mason county, whom he wished to visit. 
At that association, for the first time in his life he was ap- 
pointed to preach at the stand on Sunday. This was 
something new to him. A very large audience had 
assembled, and at the commencement of his discourse he 
was somewhat embarrassed. But he soon recovered him- 
self and preached a superior sermon. The people were 
delighted and he was congratulated on every side. He 



55 MEMOIRS OF 

was so much encouraged by its reception that, at the 
earnest solicitation of many brethren, he sent out a series 
of appointments within the bounds of that association, 
which he proceeded to fill as soon as the body closed its 
session. 

The brethren of the various churches to which he 
preached during this time were not unmindful of the 
apostolic precept, "they that preach the gospel shall live of 
the gospel," and as a mark of their appreciation of his 
services they presented him with the sum of fifty dollars. 
This was a very liberal amount for any preacher at that 
day to receive for one week's labor. He was poor, with 
a wife and three little children depending upon him for 
support, and this was a timely relief to his necessities. He 
had imbibed, as already written, the popular prejudice 
against paying preachers, and whatever remains of this 
feeling that still lingered in his heart, they were all re- 
moved by the relief this fifty dollars brought to himself 
and family. 

Late in the same fall he made another visit to the 
churches in the Bracken Association, and spent two or 
three weeks within its bounds, preaching at various points. 
The brethren every where received him with great cor- 
diality and professed themselves well pleased with his 
pulpit efforts. During this visit he received from them 
as a token of their regard and in compensation for his 
services the sum of two hundred dollars. 

He now began to be known throughout the country, 
and although a very plain-spoken man, he was neverthe- 
less very popular among all classes. His fearless, inde- 
pendent, and straightforward course won for him friends 
wherever he went. He was no time-server, and never 
condescended to curry favor with any one — whatever he 



WM. VAUGHAN. 89 

felt was his duty to do, that he did, regardless of conse- 
quences. His labor was to please God, not men, and yet 
he was exceedingly tender-hearted and would not wan- 
tonly wound the feeling of any one. 

He was frequently called on to preach funeral sermons, 
and about this time he began to marry a good many couples. 
His fees for this kind of service helped him very much, 
although they were usually quite small, the highest not 
exceeding five dollars. By this means and the few 
presents he received at times for preaching, with his 
earnings as a tailor, he managed to secure a subsistence 
for himself and his little family. It is true, their style of 
living was simple and inexpensive ; provisions of every 
kind were very low, the forests abounded in game, the 
nicest venison could be obtained for a trifling sum, and 
wild turkeys already dressed and ready for the cook could 
be had for twelve and one-half cents apiece. 

Not long after Mr. Vaughan's second visit to the 
Bracken Association, he received an unanimous call to the 
pastorate of the Lee's Creek Church, Mason county, 
Kentucky. Accordingly in the Spring of 1 815, he moved 
with his family to Washington, then a flourishing village 
and county seat of Mason county, and which was only a 
few miles from Lee's Creek Church. Here he worked at 
his trade and preached to the aforesaid church one Satur- 
day and Sunday in each month. There was no agreement 
between him and this church for a stipulated salary, for 
it was not considered right to pay a minister a specified 
amount. They gave him however about thirty dollars a 
year for his services. 

He soon began to be known in the community as a 
devoted servant of Christ, a self-sacrificing minister, and 
a man of very superior intellect. His sermons were rich 

E 



90 MEMOIRS OF 

in thought, and at times he was truly eloquent. The 
consequence was that he drew around him the most in- 
tellectual and cultivated men in the community. The 
Hon. Adam Beatty, judge of the Mason County Circuit 
Court, and a man of decided ability,was one of his warm 
friends and ardent admirers. The Judge was an Episco- 
palian, but his wife was a Baptist and a member of Lee's 
Creek Church. He attended regularly upon Mr. 
Vaughan's ministry, and no man in the community ap- 
preciated him more highly than did this excellent gentle- 
man. 

The Marshalls, a leading and influential family in that 
part of the State, were also among his warm friends. 
Capt. Thomas Marshall, a brother of Chief-Justice Mar- 
shall, of Virginia, was at that time a resident of Washing- 
ton, and clerk of the Mason Circuit Court. He was a 
man of wealth, of high social position, and endowed with 
strong common sense. He was a true friend of Mr. 
Vaughan's. When he first came to the neighborhood 
Capt. Marshall went to hear him preach, and he was so 
much pleased with him that he made him go home with 
him and spend the night. The Captain made no preten- 
sions to religion, but he was a kind-hearted, hospitable 
man. Knowing Mr. Vaughan's circumstances, while he 
was there he handed him three dollars in silver, wrapped 
up in a bit of dingy-looking paper. Stepping out of 
doors he put the silver in his pocket and threw the paper 
away; the next morning in conversation with Walter 
Warder, who staid with him at Mr. Marshall's, Warder 
asked him how much money Mr. Marshall had given him 
the evening before. * 'Three dollars," was the answer. 
"Three dollars," said Warder with surprise, "why he gave 
you thirteen, for his wife told me so — three in silver and 



WM. VAUGHAN. 9 1 

ten in paper." Mr. Vaughan then remembered the piece 
of paper with which the specie was wrapped, and how he 
had thrown it away at the end of the house. He felt 
rather blank at this announcement, but he and Mr. 
Warder went out to hunt for the lost paper. As a kind 
providence would have it thus, lying right against the 
house was the identical piece, and which was nothing 
more nor less than a ten dollar bank note. You may be 
sure that he was glad when he recovered the money — he 
not only thanked the Lord, but Captain Marshall also for 
his liberality. 

To show the kindness of this man's heart, Mr.Vaughan 
has frequently narrated to the writer the following in- 
cident : 

"A poor widow in the neighborhood had lost her only 
cow and came to Captain Marshall with her story and 
solicited him for assistance. At first he seemed rather 
rough to her and acted as though he did not intend to 
help her. Seeing that she was disconcerted and troubled 
he told her to go immediately to his overseer and tell him 
to give her a fresh cow and as good a one as there was in 
the pasture. The widow went away with a happy heart, 
and in a little while she was seen passing by driving the 
cow with a young calf." 

At another time there had been a protracted drouth in 
the summer, and the corn crop in many localities had 
fallen short. Before the close of the winter many of the 
people in the poorer part of the county had consumed all 
their corn, and there was scarcely any thing upon which 
they could subsist. Captain Marshall owned a large farm 
and had raised that year a fine crop of corn. A great 
many persons came to him from far and near to purchase 
this necessary article of food. To those who were able to 



92 MEMOIRS OF 

pay he sold at a moderate price, and from the 
poor he would receive no compensation. He thus gave 
away hundreds of bushels and relieved the distress of 
many, very many poor. 

The Dukes, Keys and McClungs were his friends, and 
often gave him substantial evidences of their regard. To 
have these influential families for his friends was no dis- 
advantage to him. Their children were married by him, 
and some of the largest marriage fees he ever received in 
his life were from members of the families we have just 
mentioned. These fees aided him very materially in his 
support. 

During this time he persevered in his literary and the- 
ological studies. Whenever he could spare a few dollars 
from his little income he would invest the same in books. 
By some means he obtained a copy of Fuller's works, 
and these were of great service to him. In connection 
with the Bible he read and studied his works a great deal. 
All those profound theological questions which Fuller 
discussed with so much clearness he mastered, and made 
the thoughts and arguments his own. Of all writers on 
theology he thought his works were the best, and when 
interrogated by a young minister as to what books he 
ought to read, he told him the Bible first, and then 
Andrew Fuller. He also studied Gill's works a great 
deal, and while he did not indorse his views on several 
points, he was a great admirer of the strength and sim- 
plicity of his writings. With such books as these, it is no 
wonder that he gained a reputation as a thinker. 

About two years after he assumed the care of the Lee's 
Creek Church, some of the members of that body became 
disaffected towards him on account of some of the doc- 
trines he held and preached. A few of the members be- 



WM. VAUGHAN. 93 

lieved in the doctrine of a limited atonement — that Christ 
died only for the elect; that the gospel was to be preached 
only to the sheep; that sinners were under no obliga- 
tions to repent, and all that they had to do was to stand 
still and see the salvation of the Lord. On the other 
hand, Mr. Vaughan held that the atonement was infinite 
in its efficacy — that it was sufficient to save every one ; 
that it was the duty of the minister to preach the gospel 
to every creature ; and if a man who heard the gospel 
failed or refused to repent, the consequences rested upon 
himself. William Grinstead, a preacher residing not far 
from there, held the hyper-calvinistic views, and was the 
real cause of the trouble in this church. There were 
a few of the members who indorsed his views, and were 
anxious for him to preach for them once a month. Mr. 
Vaughan encouraged the movement, and when the call 
was made he prayed for his success. This showed that 
he had no jealousy, and that he was willing to co-operate 
with him even if he should prove more popular or more 
successful than he. The invitation was accepted by Mr. 
Grinstead, and the trouble was at an end. He continued 
his services for a few months, but finding the brethren 
unwilling to remunerate him, and as money seemed to be 
his grand object, he retired without ceremony from the 
field. After this Mr. Vaughan was very popular with 
the church and in the community, and had no more 
trouble during the continuance of his pastorate. Grin- 
stead caused trouble wherever he went. He was a 
fomentor of discord and strife, and through his influence 
induced three churches — Maysville, Richland and Stone 
Lick — to withdraw from the Bracken Association. In 
the meantime he acquired the habit of using strong 
drink to excess, and was finally excluded from the Mays- 
ville church for drunkenness. 



94 MEMOIRS OF 

Somewhere about this period a preacher came to this 
neighborhood by the name of Greatrake. He was an 
Antinomian or Particular Baptist. While he possessed 
some shrewdness and would at times say some good 
things, he was coarse and vulgar, and frequently dis- 
gusted his congregation with low, indecent remarks. At 
one time while preaching in the neighborhood he made 
himself particularly obnoxious by some very indelicate 
expressions. Mr. Vaughan heard him, and as he was 
never afraid to express his sentiments, he condemned him 
in very plain language. This he did on several occasions. 
Greatrake heard how he had spoken about him, and 
meeting him one day in the neighborhood of Washington, 
at the house of a friend, he told him he had heard how 
he had been talking about him. He wished to know of 
Mr. Vaughan if it were so. He replied "Yes; that the 
people were perfectly disgusted with him on account of 
his low and vulgar remarks, and that decent people did 
not wish to hear him preach again." "Well," said 
Greatrake, "I admire your candor," and then had noth- 
ing more to say. Shortly after this he left the neighbor- 
hood, and in a year or two news came that he was dead. 
When old John Taylor heard it he said in his peculiar 
way, ' ' thafs well enough." 

In the fall of 1816 Mr. Vaughan entered upon a 
branch of business entirely new to him — that of school- 
teaching. Some may smile when they think of one of his 
limited education undertaking to teach others, but let 
such persons remember that this was at an early day in 
Kentucky, and then scarcely any thing was taught but 
the elementary branches of an English education. There 
were very few classical scholars in the state at that time. 
The branches he taught were spelling, reading, writing, 



WM. VAUGHAN. 95 

arithmetic, geography and grammar. In these he was 
well versed, his pupils learned well, and so far as he 
could ascertain, he gave satisfaction to his patrons. It 
was necessity that compelled him to embark in this busi- 
ness; he had an increasing family, and they must be sus- 
tained. As already stated, his income from preaching 
was very small, and he was not unmindful of the senti- 
ment of inspiration, " He that provides not for those of 
his own household has denied the faith, and is worse 
than an infidel." 

It is thought by some to be a difficult matter to teach 
school and preach the gospel successfully at the same 
time, and doubtless it is so in many instances; but some 
men have succeeded well while engaged in both these 
professions. The writer is acquainted with a very inde- 
fatigable teacher, said to be one of the best in the state, 
and at the same time he is a laborious and successful pas- 
tor. The late William F. Broaddus, of Virginia, was, dur- 
ing the best part of his life, a successful educator of 
young ladies, and at the same time he labored indefati- 
gably in the ministry. He was really one of the best 
preachers and theologians of his day. But it must be ad- 
mitted that, as a general thing, the toils and cares of 
the school-room will prevent a man from becoming much 
of a preacher, or achieving much success as a pastor. 
We have known cases where ministers have entered the 
school-room, and gradually retiring from the great work 
to which they had been called, in a few years they would 
scarcely be known as ministers of the word. 

It did not so affect the subject of these memoirs. He 
studied, and read, and preached, and made the work of 
the ministry the grand pursuit of his life. There was no 
retrograding on his part, but on the contrary a constant, 



g6 MEMOIRS OF 

steady growth, making each year an improvement on the 
last. 

His first effort at school teaching was in Washington, 
where he had been living ever since his removal to Mason 
county. The best men in the community were his patrons, 
and, as heretofore stated, he gave general satisfaction. 
He taught there for two years. While he was living in 
Washington he sometimes visited Augusta, the seat of 
justice of Bracken county, and preached to the people of 
that village. There were only a few Baptists in the place, 
but he and an old brother by the name of Chas. Anderson 
collected them together and organized them into a church. 
This was the fall after he began to teach school. There 
were only seven that went into the organization. Imme- 
diately after the church was constituted, he was called to 
its pastoral care. This he accepted, and forthwith entered 
upon his labors. The arrangement was that he should 
preach for them one Saturday and Sunday in each month. 
The next day after the little church was formed, a lady 
was received upon a profession of her faith in Christ, and, 
when they went down to the river to administer the ordi- 
nance of baptism, Mr. Vaughan delivered an address 
about thirty minutes long on the proper action of baptism. 
This discourse must have been clear and to the point, for 
it was the means of converting a whole Presbyterian 
household, and, not long after that, they joined the Bap- 
tist church and were immersed by Mr. Vaughan. 

There was much opposition to Baptist principles at this 
time in Augusta. This grew out of the fact that the Pedo- 
baptists had occupied the ground, and they were numer- 
ous and wealthy. 

Shortly after he had agreed to serve the Augusta 
church, he was unanimously invited to preach once a 



WM. VAUGHAN. 97 

month for the church in Washington. Walter Warder, 
one of the best men in the state, was at that time pastor 
of that church, and serving them once a month. He was 
a man of eminent piety and great usefulness. He had a 
great many seals to his ministry, for hundreds were con- 
verted through the instrumentality of his labors. Some 
men would have objected to such an arrangement as just 
mentioned; they would nave been afraid that their co- 
pastor would become more popular than they, and that he 
would win the hearts of the people. But not so with 
Walter Warder. The arrangement met with his hearty 
acquiescence, and for years they labored together in all 
the bonds of Christian affection. There never was the 
slightest jar between them. Doubtless among men less 
prudent, strife might have been fomented, but they all 
the time maintained " the unity of the spirit in the bond 
of peace." 

As an instance of Mr. Vaughan's prudence in the rela- 
tionship that he sustained to Mr. Warder : He was ap- 
plied to by a near neighbor of the latter to unite him in 
matrimony to the lady of his choice. He told him that 
he ought to get the services of Mr. Warder, and insisted 
on his doing so. The gentleman gave as a reason for not 
calling on him that he would be away at the time of the 
marriage, filling an appointment in a distant neighbor- 
hood. Mr. Vaughan replied: "I can easily obviate 
that difficulty. I will go and fill Brother Warder's ap- 
pointment and he can preach here for me." But it was 
no use, for the gentleman was determined to have the 
services of Mr. Vaughan. The next time Mr. Vaughan 
saw Mr. Warder he told him how he had offered to go 
and fill his appointment so that he (Warder) could be 
present to officiate at the wedding. This gratified him, 



98 MEMOIRS OF 

so far as Mr. Vaughan was concerned, telling him that he 
appreciated his kindness very much, but he did not think 
the gentleman whom he married had treated him as he 
deserved. 

The friendship of these men continued unabated until 
the death of Mr. Warder, which occurred on the 6th day 
of April, 1836. 

At the instance of Elder S. H. Ford, editor of the 
Christian Repository, Mr. Vaughan wrote the following 
communication for that periodical, touching the character 
of Mr. Warder, and from that the reader can form some 
idea of the estimate in which that man of God was held 
by him : 

"Bloomfield, December 18, 1855. 

1 ' Dear Brother — My acquaintance with Walter 
Warder commenced in 1814, when he was on his way 
from the Green River Country to Mason county to take 
the oversight of the church at Mayslick, in which con- 
nection he labored during his stay on earth, highly 
esteemed by the members of the church and by those 
who made no pretensions to religion. All men admitted 
that he practiced what he preached. His talents, although 
not of the highest order, were very respectable. His was 
a sanctified intellect — more useful than brilliant. His 
manner of preaching showed that his object was to win 
souls, and not to make a display of his abilities. He 
preached not himself, but Christ. He never attempted to 
play the orator, yet he was at times eloquent and impres- 
sive. He labored to commend himself to every man's 
conscience in the sight of God. Strong speech, sound 
common sense and great seriousness adorned his sermons. 
He did not deal in the meagre traffic of unfelt truth 
or preach an unfelt Gospel. He possessed a good degree 



WM. VAUGHAN. 99 

of moral courage, and fearlessly proclaimed what he con- 
ceived to be in accordance with the word of God, regard- 
less of the smiles or frowns of men. He felt assured that 
if his object was to please men it forfeited his claims to 
the character of a servant of Christ. At the same time, 
there was nothing haughty or imperious in his deport- 
ment, either in the pulpit or in the social circle. He evi- 
dently maintained a close walk with God and cultivated 
the piety of the heart, abounded in the fruits of righteous- 
ness, and reflected the moral image of Christ in his inter- 
course with society, using the world without abusing it. 
As a preacher he was remarkably popular, yet he never 
appeared to seek popularity, nor did he seem to know 
that he possessed it, and though so loved and esteemed 
by the household of faith, yet he scarcely ever alluded to 
it, even among his most intimate friends. Indeed, he 
seemed to wonder how it happened that he had to so great 
an extent the affections of the Christian community in 
general. He more than once said to me that he felt mor- 
tified at the estimate placed upon his piety, for he had a 
very humble opinion of his attainments in religion, and in 
lowliness of mind esteemed others better than himself. 

"He loved the whole truth, and possessed a proper 
conception of its importance. Avoiding the Antinomian 
heresy on the one hand, and the Armenian on the other, 
maintaining and defending the doctrines of grace as the 
only hope of the sinner, and at the same time teaching 
that the sinner, notwithstanding his moral inability, was 
morally bound to repent and believe the Gospel; and the 
blessings attending his labors proved that the sentiments 
that he imbibed and preached were in accordance with 
the word of truth. He was both a son of consolation and 
a son of thunder. Saints rejoiced and wept, while sinners 



IOO MEMOIRS OF 

trembled under his ministry. Though called in the prime 
of life to enter into the rest prepared for the righteous, 
hundreds claimed him as their spiritual father. Great 
was his anxiety for the purity of the church, both in 
principle and practice; hence his determined and untir- 
ing opposition to the peculiar dogmas of Alexander 
Campbell. No moral arithmetic can compute the amount 
of mental distress he experienced when he saw so many 
of his brethren, with whom he had taken sweet counsel 
and walked with in church fellowship, embrace a system 
of doctrine made up of Romanism, Pelagianism and San- 
demanianism, with a large sprinkle of the leaven of the 
Pharisees. 'We have,' he said, ' fallen on evil times,' 
when referring to the current reformation ; yet he opposed 
it in the spirit of meekness, endeavoring to reclaim those 
who had wandered from the fold of Christ, and when the 
last drop in the cup of forbearance was exhausted he ex- 
erted all his influence to have the errorists cut off from 
the denomination — a step of which he never repented, 
and the good effects of which are still visible among us, 
as we have peace instead of heart-burning bitterness and 
strife. 

"In his domestic relations his conduct was worthy of 
imitation; as a husband and father he was kind and affec- 
tionate, ruling well his household in all its departments. 
His family altar was uniformly kept up. His voice of 
prayer and praise was morning and evening heard in his 
dwelling ; he was a Christian at home as well as abroad. 
No man in my acquaintance was more free from levity. 
I recollect on one occasion he was in company with two 
very popular ministers, much older than himself, who in- 
dulged in levity he thought incompatible Avith their pro- 
fession, and he gave them a faithful rebuke. He- was a 



WM. VAUGHAN. IOI 

man remarkable for his gravity, a little austere in his man- 
ners, which was perhaps constitutional. On his death- 
bed he remarked that he had frequently been the subject 
of doubts and fears in reference to his interest in Christ. 
' But,' said he, 

" 'Jesus can make a dying bed 

Feel soft as downy pillows are, 
While on His heart I lean my head 
And breathe my life out sweetly there.' 

"The melancholy news of his death soon reached 
Kentucky, and great was the distress felt by the churches 
which had so long enjoyed the benefit of his faithful 
labors and pious example. On the fourth Lord's day in 
May, 1836, I preached his funeral sermon in the Mays- 
lick church to an unusually large and deeply affected au- 
dience, from II. Timothy iv : 6, 7, 8. 

Wm. Vaughan." 

While Mr. Vaughan was preaching to the church in 
Washington, as an evidence of the respect m which he 
was held by men outside of the church, old Captain 
Marshall raised for him among that class one hundred 
dollars and made him a present of it. This generous gift 
was fully appreciated and often spoken of by him. 

Thinking there w r as a better prospect for him in Au- 
gusta than in Washington, in 18 18 he moved to the 
former place and opened a school. It was well attended 
and yielded him some remuneration. At the same time 
he preached once a month at Washington, Augusta and 
Lee's Creek. This was a severe tax on his physical and 
intellectual powers, but he possessed a vigorous constitu- 
tion and bore well his accumulated labors. 

As we have written, the Presbyterians were strong in 
Augusta, and to give them additional power they called 



102 MEMOIRS OF 

to the care of their church Mr. W. L. McCalla, a man of 
ability and something of a controversialist. As the Bap- 
tists were poor and weak in numbers, it was thought that 
as the Presbyterians had secured such a powerful preacher 
the Baptists would be routed and driven from the 
field. As Mr. Vaughan was an uneducated man, at 
least as he had never received a collegiate education, he 
thought he would not presume to controvert any thing 
that he would say. He made a considerable flourish of 
trumpets, and appeared to some like Job's war-horse, 
whose neck was clothed with thunder, who smelleth 
the battle afar off, and to the sound of the trumpet he 
saith "Ha! ha!" McCalla commenced preaching on 
baptism and challenged Mr. Vaughan to defend his side 
of the question. He thought he would have an easy time 
with the "tailor preacher" and rout him, " horse, foot 
and dragoon." He even sneered at Mr. Vaughan be- 
cause he had pursued such an humble vocation. But the 
great Presbyterian war-horse had reckoned without his 
host — he had unconsciously drawn into a controversy a 
man of no common intellect. It was believed by those 
who knew him that he possessed one of the ablest minds 
in the state. His conceptions of truth were vivid, and 
his statements of the same as clear as a sunbeam. 

He was a natural logician and when he stated his po- 
sitions and advanced his arguments his conclusions were 
irresistible. And while he had not received the benefit 
of a classical education, he was by no means an uneduca- 
ted man. He was a fine English scholar, and spoke his 
native tongue with great purity and power. He had read 
a great deal and had studied what he read, and he was 
blessed with a wonderful memory. What he read he digested, 
it became in one sense his own, it was well arranged in 



WM. VAUGHAN. 103 

his mind, and he was never at a loss to recall it. He had 
been a close student of the Bible, and had made himself 
familiar with the profoundest doctrines of theology. He 
had also closely studied the distinguishing peculiarities of 
the Baptists, and was ready at any time to give his reasons 
for holding these views. From a child he was convinced 
by reading the New Testament that immersion was the 
only action of baptism. His father was a Baptist, and 
his mother a Presbyterian, but they never indulged in 
controversy, they never tried to influence their children 
to embrace either of their peculiar views. 

After he had been challenged by Mr. McCalla to de- 
fend the doctrines of the Baptists, he appointed a day on 
which he would discuss the differences between them and 
the Presbyterians. 

A very large audience assembled to hear him, consist- 
ing of Baptists, Pedo-baptists, and those who belonged 
to no church and had no bias either way. Mr. Vaughan 
spoke for two hours and three-quarters. He presented 
his side with so much clearness and strength and so much 
logical precision that his audience was perfectly surprised, 
not dreaming that he possessed, or could exhibit, such 
power as he then displayed. Many from that day gave 
in their adherence to Baptist principles and professed 
themselves converted to the Baptist faith. The people 
were surprised, and none more so than Mr. McCalla. The 
next day he called on Mr. Vaughan and requested a copy 
of the sermon "with which he had brought over all the 
infidels in town to believe his doctrine." This he could 
not give him, for he had preached without any written 
preparation. He had all his arguments in his mind, and 
at his tongue's end. and as he spoke he depended on the 
inspiration of the moment for the proper language with 



104 MEMOIRS OF 

which to clothe them. This is the most usual way with 
Baptist preachers in the South and West, and is decidedly 
the most effective before a popular audience. 

In a written discourse a man may have accuracy of 
thought and elegance of diction, but it is powerless to 
move the hearts of the people. Suppose a lawyer, plead- 
ing for the life of his client, should get up and read an 
elaborately written address in a drawling monotonous 
tone, with his eyes fixed on his manuscript, what effect 
would it produce upon the minds of the jury? Why 
they would regard him as an intolerable bore, and it 
would be like doing penance to hear him. The celebrated 
Sydney Smith says, "Pulpit discourses have insensibly 
dwindled from speaking to reading — a practice of itself 
sufficient to stifle every germ of eloquence. It is only 
by the fresh feelings of the heart that mankind can be 
very powerfully affected. What can be more ludicrous 
than an orator delivering stale indignation and fervor a 
week old, turning over whole pages of violent passions 
written in German text, reading the tropes and apostro- 
phes into which he is hurried by the ardor of his mind, 
and so affected at a preconcerted line and page that he is 
unable to proceed any further ! " Let a man before he 
goes into the pulpit carefully prepare a skeleton of his 
sermon, commit it to memory, and elaborate every point 
in his mind, and then brimful of his subject, and with his 
heart warm with prayer, let him enter the pulpit and then 
he can speak with liberty and drive the truth home to the 
hearts of his congregation. 

Mr. McCalla was evidently beaten before the people, 
and showed his mortification by his bitter 'abuse of the 
Baptists. One little incident in the controversy may be 
noticed to show how he extricated himself from a diffl- 



WM. VAUGHAN. I05 

culty in which*he had involved himself. Mr. Vaughan 
"cornered" him on a certain question, and seeing no 
loop-hole of escape, he replied tartly to his adversary, 
"when you know any thing don't you like mighty well to 
tell it." 



CHAPTER IX. 



The Baptist church, at Augusta, since its organization 
had been struggling for existence; their views antagonized 
those of other denominations, and consequently they met 
with a decided and persistent opposition. But after this 
controversy they began to look up, and in a short time a 
revival began among them and continued for several 
months. During this time there were about fifty additions 
to the church, mostly by experience and baptism. This 
was a gracious blessing from on high, for among those 
who joined them were several of the most influential men 
in the community. This gave the Baptists a decided 
foothold in Augusta. 

There were in this church a Mr. Sisson and wife. Mr. 
Sisson was in humble circumstances and possessed but 
little influence, but his wife was of ardent piety and an 
indefatigable worker. She felt keenly the need of a 
suitable house of worship and she determined by the help 
of God to have one. She went to work immediately 
securing subscriptions for this object, and she also suc- 
ceeded in inducing others to work. With persistent 
energy she kept on, for she had a mind to work, and be- 
fore many months elapsed she was the means of having 
erected a very comfortable brick meeting-house. This 
shows what one woman can accomplish when she tries. 
She was a noble woman and God spared her for many 
years, a blessing to her family and her church. Mr. 



WM. VAUGHAN. I07 

Vaughan sometimes used the expression, "the women are 
the better part of creation, and God knows they are bad 
enough." Without discussing the latter part of the 
proposition the writer would bear his testimony to the 
justice of the former. The women, without controversy, 
are the better part of creation. In his experience as a 
pastor he has found them the best workers in his flock. 
They are always ready and willing to go forward in every 
good word and work. There have been many Mrs, 
Sissons in our churches, who by their prayers and generous 
self-sacrificing labors, have contributed much to the ad- 
vancement of our blessed religion. 

After confining himself to the school-room for two 
years in Augusta, he concluded to retire to the country 
where he might find some repose from the exhausting 
labors in which he had been engaged. For four long 
years he had been in the school-room, and during most of 
that time he had been the pastor of three churches. He 
did not follow the example of some preachers — prepare 
about a dozen sermons, and preach them over and over 
again until everybody had become worn out with them. 
He tried to prepare something new every week, for he 
was too conscientious to repeat the same old song again 
and again. This of course required hard study on his 
part, and in addition to this all the leisure time he had was 
devoted to the acquisition of biblical and theological 
learning. It was well enough for him now to go into the 
country, where he might recuperate his exhausted ener- 
gies. He had been reared in the country and was always 
partial to rural life. He rented a small farm and culti- 
vated it with industry and discretion. With the income 
that he received from his pastoral labors, and with what 
he could produce from his farm, he made a good living for 
himself and family. 



108 MEMOIRS OF 

About this time he received a communication from the 
Enon Baptist Church, Cincinnati, inviting him to make 
them a visit, with a view of calling him to the pastorate. 
Cincinnati was then a city of about 10,000 inhabitants, 
and rapidly increasing in wealth and population. There 
was only one Baptist Church in the city, and being with- 
out a pastor, and hearing of Mr. Vaughan as a young 
preacher of no common ability, they determined if it 
were possible to secure his services. 

He accepted their invitation, and made them a visit. 
He met with a very cordial reception. He preached for 
them about a week, and they were so much pleased with 
him that they gave him an unanimous call to the care of 
their church. They desired his services for all of his time, 
and offered him a salary of $500 per annum. This they 
assured him would be sufficient with which to rent a 
house and support his family. After giving the matter a 
prayerful consideration, he declined their offer and re- 
turned home, but he says he was never so importuned in 
his life to settle any where, as these Cincinnati people 
importuned him. After he had reached home they sent 
a committee to his house to urge him to accept their invi- 
tation, but he again assured them that he could not com- 
ply with their wishes. 

Some may think that he acted unwisely in this, but he 
thought differently. His reasons for this course were as 
follows : First, the salary was insufficient to support his 
family; he did not see how he could, on $500, pay his 
house rent and meet the other expenses, to which he 
would be necessarily subject. Second, he felt that he 
was inexperienced as a preacher; and while he could get 
along well enough in the country, where he preached only 
once a month to a church, he did not see how he 



WM. VAUGHAN. 109 

could succeed in the city, where he would be compelled 
to prepare two sermons a week, and besides this perform 
a great deal of pastoral visiting. He felt that this would 
be a task beyond his powers. Third, and lastly ? he did 
not like city life any way. He was born and reared in 
the country, and to him there was an indescribable 
charm in rural scenes. He liked the freedom of the 
country, and despised in his heart the conventionalisms 
of city life. For these reasons he declined the Cincin- 
nati call. The finger of God is seen in this, for he had no 
doubt another work for him, which required his presence 
in a different field. 

There is no doubt that if he had gone to the city he 
would have achieved success. As to his salary, they 
would have given him in one way and another enough 
to supply his wants. And as to his ability to maintain a 
sufficient variety for the pulpit, no man in the whole land 
was more competent to do this than he. It was his 
native diffidence that made him hesitate when he thought 
of the labor he would take upon himself. That he did 
right in this matter, it will not be questioned, as his sub- 
sequent history clearly indicates. 

About two years after his removal to the country he 
purchased a little farm in Mason county, about six miles 
from Maysville, and on what is called the "Tuckahoe 
Ridge," so named after a certain locality in Virginia. It 
was in the Robinson and Bacon neighborhoods, one of 
the best in the county. The people were generally from 
Virginia, and belonged to the better class of population. 
With the assistance of his friends he built a comfortable 
log house with four rooms, and covered with shingles. 
This was a good dwelling for that day in Kentucky, for 
the people generally lived in log houses. Here and there 



IIO MEMOIRS OF 

a brick house could be found, but they were few and far 
between. In 1822 he moved to his little farm, and for 
the first time in his life he sat down "beneath his own 
vine and fig tree." His family at this time consisted of 
his wife and six children, the oldest fourteen and the 
youngest one year old. 

He still preached regularly to his three churches — 
Lee's Creek, Washington and Augusta, one Sunday a 
month to each, and the Saturday preceding. The re- 
maining Sabbaths were usually spent in preaching at 
various points in the regions round about where he lived. 
The Lord blessed his labors, and built up the churches of 
which he was pastor. 

Although he lived on a farm and much of his time was 
spent in manual labor, he did not, like many preachers 
in similar circumstances, relinquish all intellectual pur- 
suits, sinking into a kind of mental stupor and inactivity. 
On the contrary, his mind was busy whenever he en- 
joyed any leisure moments. While at work he would be 
thinking over his sermon for the following Sabbath, run- 
ning various trains of thought to their legitimate conclu- 
sions, and at night he would study his Bible in connec- 
tion with some subject of interest. In this way there was 
no rusting of his faculties, but like some perennial foun- 
tain, they were continually sending forth fresh streams of 
thought. 

In 1824 the church at Mayslick, Mason county, Ky., 
invited him to preach for them one Sunday in a month, 
which invitation he at once accepted. His friend and 
co laborer in the gospel, Walter Warder, was a member of 
that church, and its regular pastor. This arrangement, 
like the one at Washington, met with his cordial appro- 
bation, and for years they preached to this church with- 



WM. VAUGHAN. Ill 

out the slightest ripple in their intercourse. Having ac- 
cepted this call, he was now employed for all his time, 
except the fifth Sabbath, which he devoted to any point 
that needed his services. Mayslick was at that time a 
very large and flourishing church, with the names of 
about seven hundred members enrolled upon its books. 

In Ford's Christian Repository, Vol. 6, p. 145, we have 
a brief sketch of the constitution of this church. We 
will insert it for the benefit of our readers : 

" In the cabin of Cornelius Drake, in Mayslick, on the 
28th day of November, 1789, four persons, David 
Morris, Cornelius Drake, Asa Shotwelland Lydia Drake 
met for the purpose of joining themselves to the Lord 
and to one another by the will of God in a church state; 
William Wood was the only minister present. With no 
dispensation from conference, assembly, or mitred bishop, 
the little company sought the blessing of Him whose 
presence is promised wherever two or three are met in His 
name. Looking alone to Him for guidance and strength, 
they subscribed the following : 

" 'Solemn covenant of the First Day Baptist church, at 
Mayslick, Mason county, in the district of Kentucky, state 
of Virginia. 

" Desiring, together in the fear of God and through the 
assistance of the Holy Spirit, to give ourselves to Him, 
and to each other, according to the apostolic practice and 
constitution (II. Cor., vi: 16, 17.) that He maybe our 
God and that we may be His people : We believe in a 
trinity of persons in the incomprehensible and adorable 
God-head ; holding the sovereign and eternal election of 
God's free grace ; the effectual call and final preservation 
of the Saints; the resurrection of the dead and life ever- 
lasting ; together with all the doctrines contained in the 



112 MEMOIRS OF 

word of God ; and that therein is contained the only rule 
for our faith and practice — we do join ourselves together 
in holy union.' " 

Their covenant included their meeting together on 
Lord's days and at other times for His worship, and ac- 
cording to our abilities to communicate to our pastor, or 
minister, God having ordained "that they who preach 
the Gospel, should live of the Gospel." 

The characteristics of this covenant or confession do 
honor to its framers. Most of the members had come 
from Scotch Plains, New Jersey, where Seventh Day 
Baptists were numerous. Hence the propriety of distin- 
guishing themselves as First Day Baptists. The announce- 
ment of their convictions was a creed ; one which in its 
main features every christian has and will willingly sub- 
scribe to. 

William Wood was chosen pastor of the church and 
baptized the first converts ; but was soon afterwards suc- 
ceeded by Donald Holmes. 

There is one point of interest brought out in the above 
extract, that there is at least one church in Kentucky, and 
that one of the oldest, that from its very foundation has 
recognized the fact that the "laborer is worthy of his hire." 
We presume that one reason why it did not fall into the 
popular prejudice against paying preachers, was from the 
fact that its early members had come from New Jersey, 
and that they had not been persecuted by an established 
hierarchy for failing to pay a corrupt priesthood. Had 
they come from Virginia it is likely they would have en- 
tertained the same feelings that characterized their breth- 
ren from that state. 

The churches in this part of the state, with the Mays- 
lick church to take the lead, began to realize that it was a 



WM. VAUGHAN. 113 

clear scriptural duty for christians to compensate their 
pastors for their services. Mr. Vaughan having established 
a reputation as a preacher, and being regarded as one of 
the foremost men in the state, his churches altogether 
gave him about $280; this with about $100, in fees and 
presents, made his income in the aggregate about $380. 
This was certainly a very inadequate salary for a man of 
his abilities, but it was more than any of the country 
preachers received at that time. Many articles of living 
then were much cheaper than they are now, and $380 
would purchase much more then than at the present 
time. 

He was thus moving on, pursuing the even tenor of his 
way, until 1829, when he began to be discouraged on 
account of his worldly affairs. The number of his living 
children was seven; they were young and helpless and all 
looked to him for a support. It is true he maintained 
them, but it was in a very plain manner, and he saw no 
prospect of increasing his worldly goods. It was natural 
for him to wish to place himself in more independent 
circumstances. 

At this time his brother John, who was living in West 
Liberty, Logan county, Ohio, engaged in the tanning 
business, proposed to him to sell out in Kentucky and 
come to West Liberty and enter into partnership with 
him. 

The proposition seemed to Mr. Vaughan to be a favor- 
able one. His father was a tanner and while he was a 
boy he worked with him at that trade. He felt that this 
was a business with which he had some acquaintance, and 
it was likely that he could establish himself in this occu- 
pation and thus place himself in comfortable circum- 
stances. Accordingly he sold his little farm and what 



114 MEMOIRS OF 

household effects he could not conveniently carry with 
him and then started for his new home in Ohio. 

This move was an unfortunate one, and it is a matter 
of regret that he ever made it. He was doing well in Ken- 
tucky. He was preaching to four churches, and they 
were unwilling to part with him. They had prospered 
under his ministry; souls were converted and added unto 
them, and christians were coming up to their duty. Al- 
though his support was meagre, yet with economy he 
could live upon it. Now to relinquish a good home and 
kind friends and to move away off to a new country to 
settle among strangers and embark in an untried business, 
it does seem, to say the least of it, an unwise step. Mr. 
Yaughan found it so before he had been in his new home 
many months. There is no doubt it was a source of deep 
regret for him to leave the place and the friends he loved 
so well. Those of our readers who have changed their 
homes know how sad it is to break away from old friends, 
not knowing that they shall ever meet again. But the 
resolution was made, and when he determined to do any 
thing he was very apt to go through with it. Reaching 
West Liberty, he purchased from his brother an interest 
in the tan yard, and being full of life and energy he went 
into his new business with glowing expectations. To 
help him in the support of his family, he opened a tailor 
shop, and also carried on that business. Neither did he 
neglect his ministry. He pursued his studies, and 
preached all around the country in destitute localities ; in 
fact, every place was destitute, for there was very little 
preaching of any kind at that time in that part of the 
country. His labors did not meet with much encourage- 
ment, for there were only a few Baptists in that region 
and they for the most part were Antinomians. These 



WM. VAUGHAN. II5 

people believed in eternal justification, and eternal repro- 
bation; that the gospel was to be preached only to the 
sheep, and that ministers had no authority to call sinners 
to repentance. Consequently they were opposed to all 
efforts for the extension of the gospel. They did not 
believe in Sunday-schools, Bible societies, or missionary 
organizations; these were nothing more nor less than the 
works of the devil. It is very probable and it is the 
opinion of good men who are acquainted with the facts of 
the case, that this state of affairs among the Baptists in 
that region of the country was owing very much to the 
influence of Alexander Campbell and his father, Thomas 
Campbell. These men were originally Associate Reformed 
Presbyterians, and when they joined the Baptists were 
what might be called "Hypercalvanists." They were men 
of learning and popular talents, especially the younger 
Campbell, and they made frequent tours through the 
country, proclaiming their peculiar views. This part of 
Ohio was occasionally the scene of their labors; here they 
preached their "hard-shell" doctrines and here they 
exerted a very powerful influence. 

A little incident that occurred in this part of the 
country while Alexander Campbell was on one occasion 
preaching his Hypercalvanistic notions, will serve to illus- 
trate the position that he then occupied. He was preach- 
ing one evening to a small congregation, and among them 
were some German Dunkers. His doctrines were so 
distasteful to the Arminians present, that one old Dunker 
rose up and said: "Mishter Campbell, I does feel bound 
to warn you against your tevilish toctrines. I vant you 
to go away from here mit your tevilish toctrines." 

But Mr. Campbell did not go away, nor did he cease to 
preach those hard-shell doctrines until after the lapse of 



Il6 MEMOIRS OF 

several years. He then changed his views and became 
an extreme Arminian in his doctrine. 

Antinomianism prevailed extensively in all this part of 
the country, and this was one of the great difficulties with 
which Mr. Vaughan had to contend. Nevertheless he 
was not idle. He was invited to preach once a month to 
a little church betweenWest Liberty and Urbana ; the call 
was accepted, and he labored with them a year. To show 
how small was the compensation of preachers in those 
days, he received for his year's services only eight dollars 
in wheat and corn. 

After remaining in Ohio for a while he ascertained that 
he had come to the wrong place to accomplish any thing. 
His prospects for making money at the tanning business 
were very gloomy, and his hopes of a competency from 
this source were soon dissipated. His embarking in this 
enterprise involved him in pecuniary loss. In addition 
to this, the climate did not agree with him, for he was 
very much afflicted with the fever and ague. And that 
which was more discouraging than any thing else, his 
pulpit efforts seemed to have no effect. As already stated 
there was so much Antinomianism among the Baptists, 
that it seemed next to impossible for one holding his sen- 
timents to accomplish much in this country. Under all 
these circumstances he resolved to return to Kentucky. 
There he had been reared from early childhood, there 
were the friends of his youth and his manhood, there was 
the scene of his labors and trials as a minister of the 
gospel; and influenced by these considerations he con- 
cluded that it would be best for him to return to his old 
home. He therefore disposed of his interest in the tan- 
yard, and in the fall of 1828 returned to Mason county, 
Kentucky. He rented a very indifferent house from a 



WM. VAUGHAN. 117 

man named Stroud, into which he moved with his 
family. 

He is now again in Kentucky, but in circumstances 
very different from those previous to his removal. He 
was then the owner of a comfortable home, all paid for, 
and all his Sabbaths occupied in preaching. With econ- 
omy he could then make a support; but now his home 
was gone, and he had no means of subsistence, except 
the little he could earn by his trade and an occasional 
marriage fee. Speaking of his sojourn in Ohio, he said : 
ft I regard this as the most gloomy and unprofitable year 
in my whole ministerial life." It was not only unprofit- 
able ministerially, but more so financially. He considered 
himself poor before he left Kentucky, but now his con- 
dition was much worse. 

About this time, Rev. R. T. Dillard, of Fayette county, 
who was passing through the neighborhood, stopped and 
spent the night with him. Speaking to Rev. S. L. Helm 
of this visit, Mr. Dillard says: "I was very much fatigued 
with traveling, and slept until late in the morning ; when 
I awoke I looked through the open cracks in the wall into 
the other room of the cabin, and there sat this great man 
busily engaged blacking my boots." Mr. Dillard was 
much affected by the poverty and humility of this minister 
of Jesus, who could sit down and black his guest's boots 
with as much cheerfulness as a professional boot-black. 
Directly after this he wrote to a brother minister that "it 
was a burning shame on the Baptists, for the greatest man 
in the state to be allowed to remain thus in poverty and 
obscurity." 

Although Mr. Vaughan was at this time in deep pov- 
erty, still he did not despair. He possessed health, a 
strong physical constitution and a cheerful, buoyant spirit. 



Il8 MEMOIRS. 

He lived upon the sunny side of life, and whenever the 
clouds gathered over his pathway, he hoped that they 
would soon be dispelled. He had struggled with poverty 
and other difficulties all his life; this was the school 
through which he passed and he had thus acquired a moral 
courage sufficient for any emergency. He was a christian 
philosopher. After his conversion, the affairs of this 
world were subordinate to the things of religion. So 
much was he absorbed in contemplating the profound 
truths of the Bible that the world with all its emoluments 
was to him but an empty bauble. In reference to his 
profound knowledge of the word of God, and his igno- 
rance of temporal matters, the late John L.Waller said of 
Mr. Vaughan, that "he was the greatest man in Kentucky 
in the pulpit, and one of the least men when out of it." 

He was a clear, strong, independent thinker. He had 
studied the doctrines of the Bible and their relations one 
to the other ; and in all the distinctive peculiarities of his 
denomination he was thoroughly versed. Their fun- 
damental principles, human depravity, justification by 
faith without the deeds of the law, final preservation of 
the saints, the nature and the extent of the atonement, 
and the work of the Holy Spirit, had occupied much of 
his attention. He believed that regeneration was the 
work of the Spirit, that it was a thorough inward change, 
the passing from death to life, always attended with re- 
pentance towards God and faith in the Lord Jesus Christ. 
That it was experimental in its nature, a matter of con- 
sciousness, and if one was the subject of it he knew it 
and could tell it. For these reasons he was well qualified 
to combat the new system of religion which was being in 
troduced into Kentucky, which mocked at experimental 
religion, and contended that the Spirit's influence was 
nothing more than the effect of the word. 



CHAPTER X. 



We have now reached an important point in the history 
of Kentucky Baptists, and to which we have just referred 
in the closing part of the preceding chapter. We allude 
to the rise of the Current Reformation in this state. The 
peculiar doctrines of Alexander Campbell, as soon as they 
were developed by him and understood by Mr. Vaughan, 
met with his decided and persistent opposition. It was 
said by some of Mr. Campbell's adherents that he was at 
one time about to join them, but there was not the shad- 
ow of a foundation for any such report. Mr. Campbell 
made his first visit to Kentucky as a Baptist, and being 
an able defender of their denominational peculiarities, 
Mr. Vaughan was proud of him; but just so soon as he 
began to advance his new doctrines he had no more fel- 
lowship with him. 

The following extract from a letter of his to Elder Jacob 
Creath, Jr., published in the Baptist Chronicle, in April, 
1830, will shuw his position on the Campbellite contro- 
versy. The letter is in reply to certain slanderous charges 
made by said Creath and published by him in a periodical 
called " The Budget :" 

" It is astonishing how little regard you have for the 
truth. In the piece now before me you state that at Elk- 
horn Association, at Pans, in 1826, I was considered a 
Campbellite. You knew that statement was false when 



120 MEMOIRS OF 

you made it. You know, and the Reformers in Mason 
county know, that notwithstanding I was the warm friend 
and admirer of A. Campbell, I even then entertained 
doubts of his orthodoxy, and that when he developed his 
system I was among the first to oppose him." 

In writing the history of Mr. Vaughan's life at this pe- 
riod, it will not be considered inappropriate to give a 
sketch of the rise of the Current Reformation in Ken- 
tucky, as he was more prominent in his opposition to it 
than any man in the northern part of the state. 

In order to have a correct view of this subject it will be 
necessary for us to go back to an early period in the his- 
tory of our state and give a sketch of the great revival 
that swept over portions of our commonwealth. To notice 
some of the excesses that attended that great awaken- 
ing, that from them sprung the sect first called the New 
Lights and afterwards Christians, that many of their views 
were in harmony with those of Mr. Campbell, and that at 
a certain period they coalesced in a body with the churches 
of the reformation. The leader of this party, Barton W. 
Stone, as will be seen directly, was at one time an influ- 
ential minister in the Presbyterian church. 

Just before the commencement of this revival there was 
a protracted season of spiritual dearth. Deism prevailed 
to an alarming extent all over the land. Many ministers 
had become secularized, and professed Christians of every 
name seemed to have fallen from their first love. Spirit- 
ual deadness and barreness prevailed more or less among 
all the churches. The few who still maintained their in- 
tegrity to heaven, and like Enoch of old still walked with 
God, mourned over the desolation of Zion. "Woe is me," 
said the faithful John Taylor, "woe is me, that I sojourn 
in Mesech, that I dwell in the tents of Kedar!" But in 



WM. VAUGHAN. 12 1 

the midst of all this moral gloom devout Christians were 
praying for a revival of religion, and holy men were go- 
ing forth weeping, bearing precious seed. Some light be- 
gan to arise, and the darkness began to disappear. The 
great revival commenced. From all the information we 
can gather it first began in the Presbyterian church. 

In the year 1796 a very eloquent Presbyterian preacher 
by the name of McGready immigrated to Logan county. 
Ky. , and was settled as pastor over two churches known 
as Red and Muddy River. These churches were in a 
cold back-slidden condition, and of this he writes with 
sadness. We quote his own words : 

" Our infant congregations remained in a state of dead- 
ness and darkness from the fall, through the winter and 
until the month of July, 1799. On Monday the power of 
God seemed to fill the congregation. The boldest, daring 
sinners in the county covered their faces and wept bitter- 
ly. After the congregation was dismissed, a large num- 
ber of people remained about the doors, unwilling to go 
away. Some of the ministers proposed to me to collect 
the peopie in the meeting-house again and perform prayer 
with them. The mighty power of God came among us 
like a shower from the everlasting hills. God's people 
were quickened and comforted ; sinners were powerfully 
alarmed, and some precious souls were brought to feel the 
pardoning love of Jesus." Gasper River, the following 
August, was the scene of a deep religious interest. After 
the sermon the pastor gave a solemn exhortation. The 
people for some time kept their seats, while a deep solem- 
nity prevailed throughout the congregation. Some cried 
out aloud and many fell on the ground and laid there, 
groaning, praying and crying for mercy. Not long after 
this a deep religious interest was awakened along the 

G 



122 MEMOIRS OF 

banks of the Ohio. At the house of one Benjamin Craig, 
John Taylor preached one evening from the text, " Lord, 
help me." "After this," says Taylor, " they continued 
in prayer, praise and exhortation with much fervor at 
times till late in the night.* Some were rejoicing, having 
lately obtained deliverance ; others groaning in tears un- 
der a pensive load of guilt. When I got home a new 
scene very much affected me. A young man, connected 
with an influential family, had just married, and this made 
a great opening for several days' dancing at the wedding 
and several infairs. The last day of the mirth was at Capt. 
Depen's, on Saturday. That night I had meeting near 
the place, when but five attended, though I heard they 
had a crowded house at the infair. Two young ladies 
left the dance and came almost alone thence to the 
meeting. The next day was preaching at our meeting- 
house. It was a usual thing, notwithstanding the vanity 
of the youth, for all to come to meeting, especially on Sun- 
day. I preached from the text, 'My heart's desire and 
prayer for Israel is that they might be saved.' Soon after 
I began a sort of feeling overtook me that exceeded any 
thing I ever felt in public speaking. It consisted in a 
profuse weeping that I could not suppress, while I made 
a comparison of the then state of Israel with my poor 
neighbors, and the whole assembly seemed to reciprocate 
the same feeling — perhaps there was not a dry eye in the 
house. What the Lord did at this meeting broke up all 
the dancing in the settlement." 

Soon after this Taylor and Cave visited Corn Creek 
and other settlements on the Ohio, and the revival became 
general. In a short time over one hundred were added 
to the Bullittsburg church. From these settlements on the 

* Note. — See Ford's Repository, Vol. VI., p. 234, &c. 



WM. VAUGHAN. 1 23 

Ohio the religious interest spread to Clear Creek, in 
Woodford county, and during the year 1800 three hun- 
dred and twenty-six were added to said church. In Lo- 
gan county the excitement ran very high. The Presby- 
terians, usually so dignified and so noted for their love 
of order, frequently stiff and formal in their religious ser- 
vices, ran into the very extreme of fanaticism. The people 
came for fifty, and even as far as a hundred miles, and en- 
camped in the vicinity of the meeting-house. 

"In July," says Mr. McGready, "multitudes crowded 
from all parts of the country, to see a strange work, from 
the distance of forty, fifty and even a hundred miles. 
Whole families came in their wagons ; between twenty 
and thirty wagons were brought to the place, loaded with 
people and their provisions, in order to encamp at the 
meeting-house. Of many instances I shall mention one 
of a little girl. I stood by her while she lay across her 
mother's lap, almost in despair. I was conversing with 
her when the first gleam of light broke in upon her mind. 
She started to her feet, and in an ecstacy of joy she cried 
out : 'Oh, what a sweet Christ he is !' &c. Then turning 
around she addressed sinners and told them of the glory 
and willingness and preciousness of Christ, and pleaded 
with them to repent." 

This was the first camp-meeting. The excitement con- 
tinued and the Methodists, always more or less enthusi- 
astic, joined in and fanned the flame. It ran from settle- 
ment to settlement until the whole country was in a blaze. 
The people were amazed ; vice hid her head and infideli- 
ty hushed its babbling mouth. 

This religious excitement was communicated to North- 
ern Kentucky in the following manner : Barton W. Stone, 
who was pastor of two Presbyterian congregations, in 



124 MEMOIRS OF 

Bourbon county, and which, like many other churches in 
the state, were in a condition of great coldness and dead- 
ness, hearing of the revival in Southern Kentucky and in 
Tennessee, under the labors of James McGready and other 
Presbyterian ministers, was very anxious to be among 
them, and early in the spring of 1801, he went there to 
attend a camp-meeting. We will give, in his own lan- 
guage, a description of the scene : 

" The scene to me was passing strange. It baffled de- 
scription. Many, very many, fell down as men slain in 
battle, and continued for hours together in an apparently 
breathless and motionless state ; sometimes, for a few 
moments, recovering and exhibiting symptoms of life by 
a groan or a piercing shriek or by a prayer for mercy, 
most fervently uttered. After lying thus for hours, they 
obtained deliverance. I observed with critical attention 
every thing that passed. After attending to many such 
cases, my conviction was complete that it was a good 
work — the work of God — nor has my mind wavered since 
on the subject." 

Stone returned to Cane Ridge, in Bourbon, carrying 
with him the intelligence of the wonderful revival in Lo- 
gan county. The work commenced there immediately. 
He preached in the morning and a deep solemnity pre- 
vailed. At night two little girls were affected in a way 
precisely similar to those in Logan county, and the next 
morning, as Mr. Stone returned to Cane Ridge, he was 
met by a prominent citizen, shouting praise to God. He 
says: "In less than twenty minutes scores had fallen to 
the ground ; paleness, trembling and anxiety appeared on 
all. They continued on the spot till late in the night, 
and many found peace in the Lord." The effects of this 
meeting were electric. Men, women and children were 



WM. VAUGHAN. 1 25 

in a perfect fever of excitement, the like of which was 
never before known. Following the example of the peo- 
ple in Southern Kentucky, it was resolved to hol4 a camp- 
meeting at Cane Ridge, and thus facilitate the good work 
already begun. This meeting was noted for the numbers 
that attended it, and the wild scenes that were then en- 
acted. Hear Mr. Stone again : 

" This memorable meeting came on Thursday and Fri- 
day before the third Lord's day in August, 1801. The 
roads were literally crowded with wagons, carriages, 
horsemen and footmen, moving to the solemn camp. The 
sight was affecting. It was judged by military men on 
the ground that there were between twenty and thirty 
thousand collected. Four or five preachers were fre- 
quently speaking at the same time at different parts of the 
encampment, without confusion." 

According to the best authority, there fell, during these 
meetings, not less than three thousand persons. That 
there was much good done during these meetings we pre- 
sume no one will deny. Mr. Stone says : "The number 
will be known only in eternity. Many things transpired 
there which were so much like miracles that if they were 
not they had the same effect on unbelievers and infidels. " 

The wild excitement and extravagancies that prevailed 
in so many parts of the state were confined almost ex- 
clusively to the Methodists and Presbyterians. We are 
not surprised that our Methodist brethren in those days 
should perpetrate many extravagancies, for they cultivate 
a great deal the emotional nature, but for the Presbyte- 
rians, many of whom are so highly cultivated and so dig- 
nified and stately in their ways, to cut loose from their 
moorings, and run into the greatest extremes of fanati- 
cism, it does seem scarcely credible. Extremes beget 



126 MEMOIRS OF 

extremes, and when a people have been very dignified 
and formal, sometimes under the influence of a powerful 
excitement they will break away from their old habits and 
become wild and fanatical in the highest degree. 

At one of these camp-meetings, according to Mr. Mc- 
Nemar, a Presbyterian preacher, "The scene was awful 
beyond description ; the falling, crying out, praying, ex- 
horting, singing, shouting, &c, exhibited such new and 
striking evidences of a supernatural power, that few if 
any could escape without being affected. Such as tried 
to run from it were frequently struck on the way. Great 
numbers fell on the third night, and to prevent them be- 
ing trodden under foot by the multitude, they were col- 
lected together and laid out in order on two squares of 
the meeting-house, which, like so many dead corpses, 
covered a considerable part of the floor." Dr. Ford, in 
the Christian Repository, Vol. VI., p. 345, thus writes : 

" But perhaps the excitement reached its culminating 
point in 'the neighborhood of Harrodsburg, Mercer coun- 
ty, Kentucky. Here Presbyterianism had its central seat. 
Father Rice had planted in early times, in the region 
around Danville, the first Presbyterian church in the 
West. And here the wildest exercises of fanaticism were 
introduced during the great revival. At the spring sac- 
rament, at Turtle Creek, 1804, Rev. J. Thompson, an 
educated, old-fashioned Presbyterian, was constrained at 
the close of the meeting to go to/ dancing, and for an hour 
or more to dance in a regular manner around the stand, 
all the while repeating in a low tone of voice, ' This is the 
Holy Ghost, glory! This is the Holy Ghost, glory!' It 
was introduced into many of the Presbyterian meetings, 
and amid the 'jerks' and 'larks,' howlings, and apparent 
death, were seen wild dances as the only relief from the 



WM. VAUGHAN. I 27 

more painful exercises. At Shawnee Run it was system- 
atized. The dancers stood up and, facing one another 
at regular intervals, commenced their exercises. Thus 
ranged in columns, each individual, several feet from his 
fellow-worshiper, ejaculated a prayer at the highest pitch 
of his voice, till the spirit of madness seemed to reign tri- 
umphant. Thompson continued after a brief lapse a 
Presbyterian minister till his death ; but Shakerism found 
a firm resting place in Mercer county." 

While this excitement culminated in a disastrous schism 
in the Presbyterian church, the Baptists moved on pros- 
perously, and in two years eight thousand eight hundred 
and three persons were baptized into the fellowship of 
their churches. 

From the beginning of this great revival many of the 
order-loving Presbyterians condemned these wild excesses. 
To check it and bring the people to their reason, a camp- 
meeting was held near Paris, in 1803, not far from Mr. 
Stone's church. One night a Mr. McPheters occupied 
the stand, and he wished the people to abandon their 
camping-ground, go into town and conduct their meet- 
ings in the church, when there would be less probability 
of their being guilty of so much excess and confusion. 
"He wished them," says Mr. Stone, "to decamp at night 
and repair to town nearly a mile off for worship in a house 
that could not contain half the people. The consequence 
was the meeting was divided and the work greatly 
impeded. Infidels and Formalists triumphed at this sup- 
posed victory and extolled the preacher to the skies, but 
the hearts of the revivalists were filled with sorrow. 
Being in a feeble state I went to the meeting in town. A 
preacher was put forward who had always been opposed 
to the work and seldom mingled with us. He lengthily 



128 MEMOIRS OF 

addressed the people in iceberg style. Its influence was 
deathly. I felt a strong desire to pray as soon as he 
should close, and had so determined in my own mind. 
He at length closed and I arose and said, "Let us pray." 
At that very moment another preacher of the same cast 
with the former rose in the pulpit to preach another ser- 
mon. I proceeded to pray, feeling a tender concern for 
the salvation of my fellow creatures. The people became 
very much affected and the house was filled with cries and 
distress; some of the preachers jumped out of the window 
back of the pulpit and left us. Forgetting my weakness, 
I pushed through the crowd from one to another in 
distress." 

From this there was a division among the Presbyterians. 
Those who were opposed to the extravagancies of the re- 
vivalists formed one party, and those in favor of them the 
other. The differences between these two parties were 
sharp and well-defined. The excitement ran high. 
Crimination and recrimination were the order of the day. 
Those who headed the revival movement were Barton W. 
Stone, Robert Marshall, John Thompson, Richard 
McNemar and John Dunlevy. They abandoned the old 
land-marks as set forth in their Confession of Faith, and 
their fundamental doctrines were "Rational belief and war 
to the death on all creeds, systems, and confessions of 
faith." McNemar, one of their leaders has thus written : 
"They adopted a very different faith,, and taught as an 
important truth that the will of God was made manifest to 
each individual who humbly sought after it, by an inward 
light which shone into the heart." They were therefore 
called " New Lights." 

Barton W. Stone, the acknowledged leader of this party, 
renounced the doctrines of Calvinism and proclaimed on 



WM. VAUGHAN. 12 9 

every side that Christ died for all men, and that all can 
be saved on the same terms. He and his party also urged 
that men had the same ability to believe as to disbelieve 
in Christ. These and other doctrines which they held 
and proclaimed were in direct opposition to the Confession 
of Faith; but they had become so popular that the church 
courts for awhile were afraid to deal with them. But at 
length Richard McNemar was summoned before the 
Springfield Presbytery, so called because it met in Spring- 
field, Ohio, and the following specifications of heresy 
were preferred against him : 

" 1. He reprobated the idea of sinners attempting to 
pray, or being exhorted thereto, before they were believ- 
ers in Christ. 

" 2. He has condemned those who urge that convic- 
tions are necessary, or that prayer is proper in the sinner. 

"3. He has expressly declared at several times that 
Christ has purchased salvation ior all the human race with- 
out distinction. 

"4. He has expressly declared that the sinner has 
power to believe Christ at any time. 

"5. That the sinner has as much power to act faith as 
to act unbelief; and reprobated every idea in contra- 
diction thereto, held by persons of a contrary opinion. 

" 6. He has expressly said that faith consisted in the 
creature's persuading himself assuredly that Christ died 
for him in particular ; that doubting and examining into 
evidences of faith were inconsistent with and contrary to 
the nature of faith ; and in order to establish these senti- 
ments, he explained away these words : 'Faith is the gift of 
God,' by saying that Jesus Christ is the object of faith 
there meant, and not faith itself, and also these words: 
'No man cometh to me except the Father who sent me 



130 MEMOIRS OF 

draw him,' by saying that the drawing there meant was 
Christ offered in the gospel, and that the father knew no 
other drawing, or higher power than holding up his son in 
the gospel." 

Mr. McNemar acknowledged that he held these doc- 
trines, except the first part of the sixth article. The 
above charges will give the reader an idea of the peculiar 
views at that time held by the " New Lights." 

From the Springfield Presbytery, the case was brought 
before the Synod at Lexington, Kentucky, in the fall of 
1803. Stone and his party seeing that the decision of the 
Presbytery in regard to McNemar would be sustained, 
met in council, drew up a formal protest, presented it to 
the Synod, and then withdrew from the authority of that 
body. After a fruitless effort to bring these men back to 
the fold, they solemnly suspended Barton W. Stone, Rich- 
ard McNemar, Robert Marshall, John Thompson and 
John Dunlevy, and declared their pulpits vacant. These 
men formed themselves into what they called the "Spring- 
field Presbytery." "From this period," says Stone, "I 
date the commencement of that reformation which has 
progressed to this day." He wrote this in 1843. 

Shortly after their suspension they were joined by two 
other ministers, Mathew Houston and David Purviance. 
In June, 1804, they issued a document styled, "The last 
will and testament of the Springfield Presbytery," in 
which they set forth a synopsis of their doctrines, and 
forever dissolved the Presbytery. They threw away all 
creeds and adopted the simple name Christian, by which 
they wished to be designated. They urged all Christians 
to follow their example, to emancipate themselves from 
all confessions of faith and unite with them on the Bible. 
They were progressive. When first started they believed 



WM. VAUGHAN. 



3 1 



in infant baptism, and that sprinkling was the proper 
act of baptism. After this they rejected the doctrine 
of infant baptism and proclaimed immersion as the only 
mode. And following quick upon this they promulgated 
the dogma of baptism for the remission of sins. 

When they united with the reformation in 1830 their 
number is not known, but in 181 2, according to Dr. 
Benedict, they numbered forty churches, forty ministers, 
and about five thousand members. 

Mr. Stone and his followers held many views in common 
with Mr. Campbell ; in fact they were substantially the 
same, and consequently he and his adherents had no 
great difficulty in effecting with them a fundamental 
union. Although they originated long before Mr. 
Campbell developed his views, yet the substance of the 
Campbellite theory was in their doctrines, and the com- 
mencement of this sect may well be called the rise of 
the Current Reformation. 



CHAPTER XL 



We will now turn our attention to Mr. Campbell, and 
show how he put in motion a current of influence that 
gradually produced a schism between his followers and 
the Baptists, and thus gave a well defined form to that 
sect now calling themselves Christians, but more generally 
known as Campbellites. We do not wish to be considered 
as using the term Campbellite in an offensive sense, but 
simply as descriptive of a people who held certain opin- 
ions. We say certain persons are Fullerites or Calvinists 
simply because they hold doctrines of which Fuller and 
Calvin were the distinguished champions. In the same 
way we describe certain persons by designating them as 
Campbellites. If we called them disciples or Christians 
many people would not know whom we meant, but if we 
designate them as Campbellites every body will under- 
stand us. 

Mr. Campbell was a native of Ireland, and belonged 
to that branch of the Presbyterian family known as 
Seceders, or Associate Reformed. They were the most 
rigid of all the Presbyterian sects, and it seems that Mr. 
Campbell had imbibed their spirit and embraced all their 
peculiarities. In the Christian Baptist he says : " I have 
tried the Pharisaic plan and the monastic. I was once so 
straight that, like the Indian's tree, I leaned a little the 
other way. And, however much I may be slandered now 
as seeking popularity or a popular course, I have to re- 



WM. VAUGHAN. 1 33 

joice to my own satisfaction as well as to others, I proved 
that truth, and not popularity, was my object, for I was 
once so strict a Separatist that I would neither pray nor 
sing praises with any one who was not as perfect as I sup- 
posed myself." 

Mr. Campbell, when fourteen years of age, was placed 
in the University of Glasgow, where he remained until 
he had completed his college course. After leaving the 
University he entered upon the profession tor which he 
had been educated. In the meanwhile his father, the 
Reverend Thomas Campbell, who attempted some reform 
in his own church, was either excluded from its fellow- 
ship, or silenced from preaching. Soon after this he came 
to the United States and settled in Washington, Pennsyl- 
vania. Here, about the year 1809, he applied for mem- 
bership in a Presbytery, but, after examination, he was 
rejected on account of unsound doctrine. During this 
year his son Alexander came to America and settled in 
the same town with him. Here they collected a small 
congregation, to which they ministered jointly for two 
years. Alexander brought with him the germ of the in- 
fant reformation. Before he had left the old country, he 
tells us himself that his faith in creeds and confessions of 
faith was very much shaken. Commencing his American 
career, he proclaimed as an important discovery that 
''Nothing not as old as the New Testament should be 
made an article of faith, a rule of practice, or a term of 
communion among Christians." He and his father moved 
along together with equal advances, but it seems strange 
that he had never made this discovery before. This was 
common ground held by all Protestants. This was the 
platform upon which Luther and Calvin stood, and all 
evangelical Christians have held this as a fundamental 



134 MEMOIRS OF 

principle from that day to this. With this as a pole star 
to guide him in search of truth, he discovered in 1810, 
" The independency of the Church of Christ and the ex- 
cellency and authority of the Scriptures." He traveled 
much through the western portions of Pennsylvania and 
Virginia, and that part of Ohio bordering on the same, 
pronouncing, as he says, orations on the primary topics 
of the Christian religion. In 181 1 he married and be- 
came a resident and a citizen of Virginia. About this 
time he began to doubt the divine authority of infant bap- 
tism, and after giving it a careful attention he renounced 
it as a dogma unsustained by the word of God. At the 
same time he became satisfied that immersion was the 
only scriptural form of baptism. Accordingly he and his 
father, whose mind had undergone a similar change, 
with several other members of his family, were immersed 
by Elder Mathias Luse, a minister of the Baptist church, 
and soon after was ordained one of the Elders of the 
church at Brush Run. It was not his intention at first 
to join the Baptist denomination, but forming a better 
acquaintance with some of the members of the Redstone 
Association, composed of churches partly in Pennsyl- 
vania and partly in Virginia, he induced the church of 
which he was a member to ask for admission into that 
body, and, presenting a written declaration of their faith, 
they were received in the fall of 1813. They still re- 
tained their Calvinistic views on some points of theology, 
and were as devout believers in the doctrine of eternal 
decrees as any one could wish. If any one doubts this, 
let him read the following extracts from his famous circu- 
lar letter to the Redstone Association, written in the year 
1817 : 



WM. VAUGHAN. 135 

CIRCULAR LETTER ELECTION AND PREDESTINATION. 

' ' To the churches in connection with the Redstone Baptist As- 
sociation, the following circular is addressed : 

"Dear Brethren — In our last circular letter on the first 
and most fundamental docrine of the Christian religion — 
the doctrine respecting the sacred and sublime relation 
of Father, Son and Spirit in the one incomprehensible 
Jehovah, the only living and true God, into whose name 
we have been baptized. We are to call your attention to 
a subject next in order to and inseparably connected 
with the former, viz : ' The will or purpose of the Most 
High in creating angels and men, as revealed in the 
sacred Scriptures, as the end of all His works.' If 
rightly investigated, this subject will open to our view 
many mysteries in the sacred volume, interpret and vin- 
dicate the ways of Providence, and will exhibit the grand 
ultimatum, or final destiny, of all events on earth and in 
heaven. When we attempt to think of the Eternal our 
thoughts immediately turn to His perfections ; these per- 
fections are portrayed in His works and in His word. Of 
these we may acquire some knowledge, but of the essence 
or being of tne Almighty we can obtain no knowledge, 
at least in this present life. Limited, however, as our 
minds are in thinking of God, when we conceive of Him 
our thoughts burst the narrow confines of time and 
space — under the wings of faith soar beyond the morn- 
ing of creation, and meditate on God before He formed 
the earth or stretched forth the heavens. Yea, we can 
conceive of Him existing alone, blessed and independ- 
ent, inhabiting eternity, before the morning stars sang to- 
gether or angels lisped his praise. 

"Rational inquiry demands, where then were the legions 



136 MEMOIRS OF 

of angels, the numberless generations of men, with all 
the works of six thousand years? Revelation replies they 
had no existence, save in the purpose of Him who says : 
'I am God and there is none else ; I am God and there is 
none like ; declaring the end from the beginning, and 
from ancient times the things that are not yet done ; say- 
ing my counsel shall stand and I will do all my pleasure.' 

"In submitting to your mind a few thoughts on this in- 
teresting subject, we shall attempt to propose and answer 
a few pertinent inquiries, the first of which shall be : 
Has God any purpose or determination respecting his 
creation ? In answer to this inquiry, we would remark 
that the times, purpose, counsel, and decree occur fre- 
quently in the Scriptures, and are synonymously to de- 
note the determination or intentional of a rational agent 
concerning its own actions or those of others, and are so 
used when applied to God. 

"The word decree is frequently a respect to the determi- 
nation of the mind expressed in word or writing, but pri- 
marily has a respect to the intention or appointment in 
the mind. Now it must be observed that every rational 
action, or every action of a rational agent is a result of a 
previous determination in the mind of the agent, and 
herein is the essential difference between the actions of a 
rational agent, and the actions or movement of a machine, 
or of inanimate matter. The former are the effects of 
determination or volition in the agent ; the latter are the 
effects of extrinsic causes. A wheel turns, a tree falls, 
the waters move, the earth trembles, and the winds blow 
as they are affected by external causes, and not from any 
motive or intention of their own. But a man or a spirit 
acts from a determination of their own, which determina- 
tion or purpose is the result of the exercise of reason, as 



WM. VAUGHAN. 1 37 

Is manifest to all without need of metaphysical specula- 
tion. 

"A human action without intention is not properly the 
man's own; as, for instance, if a man, superior in strength, 
put a sword in my hand, and with his strength thrust the 
sword into the vitals of my neighbor, or, if I, asleep or in 
the delirium of a fever, should do so, this action, not pro- 
ceeding from a proper determination of my mind, is not 
properly my own, and is not considered the subject of 
"blame. Hence it is that the laws of all nations, ancient 
and modern, as well as the laws of God, discriminate be- 
tween those actions resulting from intention and purpose 
in the mind and those resulting from extrinsic causes. 
The former are the subject of praise or blame ; the latter 
are not, neither can be. It is obvious that it is owing to 
human frailty that any of our actions are the result of ex- 
ternal causes ; and, therefore, disembodied spirits and 
angels act always from their own purpose or intention. 
Now, as all our proper actions, or the actions of our 
proper selves, are the result of previous purpose or de- 
termination of the soul, so the actions of angels and of 
God himself, in whose moral image we were once fash- 
ioned, are the result of previous determination or of a 
purpose formed in the order of nature or of time previous 
to the action. We may also add that it is the intention or 
purpose in the mind of the agent that characterizes action, 
so as to make it good or bad, for the same action is 
either good or bad according to the intention of the 
agent. For example, if a physician amputate a limb to 
prevent mortification, it is a good action; but if a 
neighbor amputates a limb to avenge a quarrel, it is a 
bad action. Now, the action is the same in both, viz. — 
the amputation of a limb — but the purposes or intentions 

H 



138 MEMOIRS OF 

are not; hence the purpose of the agent characterizes 
the action. 

" From what has been said the following conclusions 
are, we deem, inevitable, viz.: That an intention or pur- 
pose of the mind is essential to every rational action ; that 
it is the intention or purpose of the mind that distin- 
guishes the actions of a man from the actions of a machine 
or inanimate matter; and that it is the purpose that con- 
stitutes them good or bad. 

" Now, if God be rational (as nature cries aloud 
through all her works, and as revelation indubitably as- 
serts), then every action or work of God is the result of 
a purpose or intention formed in His own mind anterior 
in the order of nature or of time. For though there can 
be no past nor future in the purposes of Him who is of 
one mind forever, yet in the execution of them in time 
they are prior and posterior to each other, though sound 
reason asserts and maintains the doctrines now stated. 
It is, however, necessary that our minds should be estab- 
lished in this truth, not merely through the evidence of 
reason, but from the testimony of Him who alone per- 
fectly comprehends Himself. Let us hearken, then, to 
what the Spirit saith by the prophets and apostles : 
Isaiah xiv : 24 and 27 — ' The Lord of hosts has sworn, 
saying, Surely as I have thought so shall it come to 
pass, as I have purposed so shall it stand.' 'The Lord 
of hosts has purposed; who shall disannul it?' So we 
read of His eternal purpose and of the purpose of Him 
who worketh all things after the counsel of His own will. 
Now, there are many devices in the heart of man, but 
the counsel of the Lord that shall stand — ' For/ saith he, 
' I will do all my pleasure.' 

" The first inquiry being answered as far as convenient 



WM. VAUGHAN. 139 

at present, we shall propose the second, viz.: What are 
the chief properties of the Divine purpose ? The first pe- 
culiarity of the Divine purposes is, that they are all as 
ancient as God himself. We are all older than our pur- 
poses — some of us are ten, twenty or forty years older 
than our present purposes. The reason is obvious : we 
are continually increasing in knowledge, and we now 
know, or think we know, more perfectly than formerly. 
Therefore we abandon one purpose and adopt a new one. 
This is a plain evidence of our weakness and folly. 

"Not so the 'Ancient of days/ whose understanding 
is infinite. He knows no more now than he always knew, 
therefore he has no reason to change his purpose. If we 
could suppose that he knows any thing now which he did 
not formerly know, we might suppose that there is some- 
thing which he will yet know of which he is at present ig- 
norant and uninformed, which may be so important a 
discovery as to cause a revolution in his mind, deeply 
affecting the whole universe. Such a supposition is de- 
rogatory to the Divine character, levels the Most High as 
low as we, makes the infinite finite, and circumscribes 
every perfection by the scale which measures ours. There 
can not be any increase or diminution with God. Man 
is still on the increase in knowledge, and is continually 
altering his purpose till nature dissolves and dies. But 
to him who is perfect, time, experience, eternity, adds 
nothing. The purposes of God, then, are as ancient as 
himself, and are therefore called by the Apostle Paul his 
' eternal purposes.' 

"A second peculiarity of the Divine purposes is, they are 
independent. Man is dependent in forming his purposes 
on a variety of circumstances — on past experience, on ex- 
perience of others, and on the advice of others. But 



140 MEMOIRS OF 

sayeth the spirit : 'With whom took he counsel? Who in- 
structed and taught him in the path of judgment ? Who 
hath directed the Spirit of the Lord ?' No, he depends 
not upon any for advice ; for, says the Apostle, ' He pur- 
posed in himself, and he worked all things after the 
counsel of his own will.' 

"A third peculiarity of the Divine purposes is, they are 
immutable. Every thing in this world is continually chang- 
ing — ourselves, our thoughts, our purposes. He alone 
who is God of Jacob can say, 'I change not.' He alone 
is of one mind, and the thoughts of his heart are the same 
to all generations. There are but two reasons why any 
creature alters its purpose ; these are ignorance and im- 
becility. If I abandon my determination, it is either be- 
cause I perceive it is wrong, or that I am not able to ac- 
complish it. No man ever desisted from any of his pur- 
poses but upon a conviction that it was not the best — con- 
sequently wrong — or that he discovered insurmountable 
impediments to his acomplishing it. But who that is 'ex- 
cellent in counsel and wonderful in working ever de- 
parted from his purpose upon a conviction that it was not 
the best, or that impediments beyond his control obliged 
him to desist from it ? On such hypothesis his wisdom 
and power would be impeached and disgraced ; no longer 
could it be said that he is of infinite understanding and of 
almighty power. 

" If then we could imagine for a moment that God's will 
or intention ever changes, we must, at the same time, dis- 
pute the plainest evidence of reason and earliest testimony 
of revelation. We must say that his understanding is 
finite, and that there is a something too powerful for him 
to oppose. But, from what has been said, we may safely 
assert that the foundation of God standeth sure ; that his 



WM. VAUGHAN. 141 

purpose is immutable ; that the Lord has purposed, who 
shall disannul it ? His counsel shall stand and he shall 
do all his pleasure. 

"Having shown what the peculiarities of the Divine pur- 
poses are, we now proceed to a third question — viz.: 
What are the objects of the counsels or purposes of God ? 
To this query we shall give the following answer : 

u We would observe, in the first place, that the objects 
of the Divine purposes are God himself and his creatures. 
Respecting himself and his creatures he has purposed cer- 
tain things; but as his purposes concerning himself are 
better understood in considering what he has purposed 
concerning his creatures, we shall attend first to them. 

" Everything in the universe is the creature of God apart 
from himself. Among these creatures of God there are 
two chief orders — viz.: Angels and men, on whose ac- 
count all other creatures exist. 

" The events and issue of all other creatures are con- 
nected with and subservient to them. These only are 
created susceptible of receiving exquisite happiness in 
contemplating the Divine excellence. But as the dignity 
and happiness of these two superior orders depend in some 
measure on the inferior orders, it was necessary that the 
Divine purposes should include every creature in the 
universe. None too minute, none too great, to be left out 
or excluded from it. This will appear obvious from rea- 
son and revelation. 

" If we reasonably contemplate the lower world we shall 
perceive that all the tribes of animals, visible or invisible 
to the naked eye, are so many links in the same chain, or 
steps in the same ladder, up to the creature man. So 
that if one species of beings should by any means become 
extinct, the species immediately above it and dependent on 



142 MEMOIRS OF 

it would become extinct, and so on till, instead of this fair 
and well inhabited edifice, we would be presented with a 
ruined and desolate earth. 

" It was therefore necessary for man's sake — for whom 
the sun shines, the planets move, the sea teems with life, 
and the earth is replenished with innumerable tribes of 
animals — we say it was necessary for his sake that the Di- 
vine purposes should include every creature from the 
gnat to the mammoth, from the fly to the whale. To this 
Revelation agrees when it says : ' The hairs of your head 
are numbered, — Are not five sparrows sold for two farth 
ings? — and not one of them is forgotten before God.' 
Concerning all these creatures, but especially concerning 
man, God has purposed or determined the number of 
each, the properties, times, modes and circumstances of 
existence. 

" ' God," says the Apostle, ' has determined the times 
before appointed and the bounds of their habitation.' 

" Known unto God are all his works, from the founda- 
tion of the world. He gave the sea his decree that the waters 
should not pass his commandment, when he placed the 
sand for the bound for the sea, by a perpetual decree when 
he made a decree for the rain and a way for the lightning 
of thunder. Hence we read of the definite legions of 
angels, of the elect angels, of the number of man's months, 
of his appointed time, of his fixed habitation, of the last 
day. 

" And with respect to the souls and eternal state of all 
men the same language runs through the Divine oracles. 
Hence we read of some appointed unto wrath and some 
appointed to obtain salvation through Christ. Hence we 
read of some ordained to eternal life, and some of old or- 
dained to condemnation ; of some vessels of mercy pre- 



WM. VAUGHAN. 1 43 

pared unto glory, and some vessels of wrath filled unto 
destruction ; of some called but few chosen ; of some 
from the beginning chosen unto salvation, and some sent 
unto their own place by the determinate counsel and fore- 
knowledge of God," &c, &c. 

This extract is sufficient to show what were the views of 
Mr. Campbell at this time on election and predestination. 
The Baptists were generally Calvinistic, and it pleased 
them to find that they had secured such an able defender 
of their faith. He traveled a great deal and preached a great 
many discourses, and doubtless contributed much to foster 
these Calvinistic notions. He preached against missions, 
and this also suited the people, for there was much anti- 
mission feeling among them, and such preaching was in 
harmony with their avaricious views. They did not like 
to give, and it was a gratification to them to have such a 
man as Mr. Campbell to sustain them in their course. 
But as the light broke in upon the brain of the modern 
reformer, his Calvinistic views were abandoned, and hav- 
ing broken away from the fetters that had previously bound 
him, he pursued his religious investigations without re- 
straint. His penetrating eye discovered that "The pres- 
ent popular exhibition of the Christian religion is a com- 
pound of Judaism, heathen philosophy and Christianity." 
— [Christian Bap., p g. 

In the same periodical he informs us that "The mean- 
ing of this institution has been buried under the rubbish 
of human traditions for hundreds of years. It was lost in 
the dark ages, and has never been until recently disin- 
terred. Various efforts have been made, and consider- 
able progress attended them, but since the grand apostacy 
was completed, until the present generation, the gospel of 
Jesus Christ has not been laid open to mankind in its orig- 



144 MEMOIRS OF 

inal plainness, simplicity and majesty. A veil, in reading 
the New Testament, has been on the hearts of Christians."' 
— [Chris. Sys., p. 180. 

This is the substance of what he wrote : This institution,. 
i. e. the Christian religion, had been buried for ages under 
a mass of traditions. Men of piety, zeal and learning had 
tried to remove the rubbish, but in vain. At last, in the 
beginning, or in the first quarter of the 19th century, 
Alexander Campbell, of Bethany, Brooks county, Vir- 
ginia, removed the superincumbent mass, and presented 
the Christian System in all its ancient simplicity and 
pristine beauty. 

He labored with all his skill to disseminate his senti- 
ments and to induce others to embrace his peculiar views. 
In order to give a more extensive circulation to his doc- 
trines, on the 4th of July, 1823, he began the publication 
of the Christian Baptist. This circulated widely among 
the Baptists of Kentucky, and by this means he was- 
brought into immediate contact with them. Many of 
them, as they read his calculations, were delighted and 
received for truth all that he wrote. 

About this time Mr. Campbell had made considerable 
reputation as a public debater. He had met Mr. Walker,. 
a Pedo-baptist minister, at Mt. Pleasant, Virginia, and 
had made all the Baptists believe that he had vanquished 
his opponent. This had given him additional reputation 
in Kentucky. It will be remembered by the reader that 
a few years previous to this Mr. Vaughan had a contro- 
versy with a Presbyterian minister by the name of Mc- 
Calla, at Augusta, Bracken county, Kentucky. The Bap- 
tists, conscious of Mr. Campbell's ability, and having heard 
of his success in the Campbell-Walker debate, thought it 
would greatly enhance the cause of truth if they could 



WM. VAUGHAN. 145 

induce Mr. Campbell and Mr. McCalla to meet some- 
where in Kentucky in public controversy. Mr. McCalla, 
it seems, was anxious to meet this Baptist champion and 
break a lance with him. 

Mr. Campbell, at the close of his debate with Mr. Walk- 
er, publicly proclaimed that infant baptism was a human 
tradition ; and in his book, containing a publication of 
said debate, on the 144th page, in the closing paragraph, 
are these words: " Infant sprinkling proved to be a hu- 
man tradition." This book was published in Stubenville, 
Ohio, in 1820. In this book he said : ".I conceived it to 
be my turn to give an invitation or challenge to any Pedo- 
baptist minister, and to return the compliment with the 
utmost ceremoniousness. I this day publish to all pres- 
ent that I feel disposed to meet any Pedo-baptist minister, 
of any denomination, in good standing in his party, and 
I engage to prove in a debate with him, either viva voce or 
with the pen, that infant sprinkling is a human tradition 
and injurious to the well-being of society, religious and 
political." Some copies of this book were brought to 
Augusta, and the above passage meeting Mr. McCalla's 
eye, he addressed Mr. Campbell in regard to this chal- 
lenge, and intimating that he would meet him in a public 
discussion at some designated time and place. Having 
adjusted all preliminaries, they held a public discussion in 
Washington, Mason county, Kentucky, beginning on the 
15th of October, 1823, which continued without inter- 
ruption for six consecutive days. 

There were two distinct issues between them, the ac- 
tion and the subject of baptism. Mr. Campbell's moder- 
ator was Elder Jeremiah Vardeman, and Mr. MeCalla's, 
the Rev. James K. Birch. These two selected Major 
William Roper and made him president of the board of 
managers. 



146 MEMOIRS OF 

In this controversy Mr. Campbell proved himself fully 
equal to the emergency. He was thoroughly posted, and 
managed the discussion in a skillful and masterly manner. 
Mr. McCalla made his speeches from manuscript, care- 
fully prepared beforehand. This cramped him of course, 
and narrowed him down to the course he had previously 
chosen in his mind. On the other hand, Mr. Campbell 
spoke extemporaneously, and showed that he was perfect- 
ly at home on the subject. In the opinion of the Baptists 
and all unprejudiced persons, Mr. Campbell gained a 
complete victory. He met and successfully refuted every 
position taken by his opponent. The Baptists were per- 
fectly delighted. Mr. Campbell was almost idolized, 
and all at once he became the most popular Baptist min- 
ister in the whole length and breadth of the land. They 
devoutly thanked the Lord that he had sent them a cham- 
pion so willing and so able to defend their cherished prin- 
ciples. By this means he obtained a wonderful influence 
over them. He succeeded in gaining their ear, and when 
a man does this he has already obtained half the victory. 

They were not all, however, completely carried away 
with him. In the course of his debate he had developed 
sentiments — but in a very guarded manner — that some of 
the more thinking Baptists did not and could not indorse. 
They thought it best at the time not to say any thing about 
them — perhaps they misunderstood him, or perhaps they 
were immature, and that after he had given them a more 
thorough investigation he would renounce them. It is 
well known whether he ever did or not. 

Mr. Campbell had now fully entered upon his career to 
reform the Christian world. In his opinion the times 
were sadly out of joint. Christianity had become sadly 
corrupted. He was opposed to all sects, or he wished to 



WM. VAUGHAN. 147 

destroy sectarianism and fuse all denominations into one 
grand brotherhood. The end was a laudable one, and it 
would have been a blessed result if it could have been 
accomplished. To bring about this, all creeds and con- 
fessions of faith must be abolished and Christians must 
unite upon a common platform — the Bible, the only rule 
of faith and practice. In order to abolish creeds, or to 
induce the people to abandon them, he attacked them 
without mercy. To his mind creeds were a fearful source 
of evil. They were the cause of schism and strife. Now 
we conceive that there is no impropriety in an individual, 
or a community of individuals, having a creed. In fact, 
every one has a creed of some kind, either written or un- 
written. A man's creed is simply what he believes. 
Where is the impropriety, then, of reducing it to writing? 
Mr. Campbell certainly had a creed, and this is found in 
his published writings. It is not drawn up in a series of 
articles, like some other creeds, but it is as much a dec- 
laration of his belief as if reduced to a regular form. 
Did he not believe in partial depravity ? the word alone 
theory ? the unbaptized under no obligations to pray ? 
the sinner has power to believe himself at any time with- 
out Divine assistance ? and that baptism is in order to 
the remission of sins ? Will any one say that this is not a 
creed ? 

We are no especial advocate of creeds, but we believe 
they have done much good. If the great fundamental 
doctrines of the Bible are arranged systematically, and 
each one fortified by appropriate passages of Scripture, 
how can they do harm ? They have done and will do 
great good. These truths, read and thought over by the 
inquirer after truth, have often fixed conviction in his 
mind, and been the means of leading him to the Savior. 



140 MEMOIRS OF 

They serve as a bond of union, and produce harmony of 
belief. Such a declaration of principles will show to the 
world what we believe, and that we are not afraid to 
avow our sentiments. The Baptists in England were per- 
secuted and were accused by their enemies of holding 
and propagating rank heresies, and in order that the 
world might know what were their religious views, they 
met in convention, drew up and published a confession 
of faith. This was as early as the year 1643. This did 
good. " It was put into the hands of* many of the mem- 
bers of parliament and produced such an effect that some 
of their greatest adversaries were obliged to acknowledge 
that excepting the articles against infant baptism it was 
an orthodox confession." — Benedict, vol. 1, p. ipp. 

When a number of professed disciples come together 
for the purpose of organizing themselves into a church 
they ought certainly to have some harmony in their sen- 
timents, for how can they walk together except they be 
agreed? Would it not be well for them to have some 
platform of principles upon which they can all stand ! 
If some were for one thing, and some were for another ; 
if one believed that Christ was God, and another that he 
was only a man; if one believed in total depravity, and 
another did not ; if one advocated the final preservation of 
the saints, and another falling from grace; suppose each one 
contended for his peculiar views, and should draw a party 
around him full of zeal and intense bigotry — there would 
be no unity of the spirit in the bond of peace, and discord 
and strife would dry up the fountains of religion. Such 
a community could not prosper and they would be the 
laughing stock of the world. Now we are not a stickler 
for creeds. Doubtless there are instances when they have 
done a positive injury. It is for the principle that we 



WM. VAUGHAN. 1 49 

are contending. The Baptists are not narrowed down to 
a particular confession of faith, and to which every one 
is compelled to subscribe. Some of our churches have a 
brief abstract of principles, but many of them have no 
written confession of faith whatever. As to the degree 
of prosperity enjoyed by each, we are not aware that 
there is any difference. One has given about as much as 
the other. 

The declaration of Mr. Campbell that the Bible was the 
Christian's only guide in faith and practice, and about 
which he made such a flourish of trumpets, was no new 
discovery to Protestants — it was a principle upon which 
they all agreed, but this did not contravene the right to 
issue a declaration of their religious sentiments. If a 
system of truth is deduced from the Scriptures, and put 
forth as the "creed" of a party, this is perfectly consis- 
tent with that declaration and does not interfere with it 
in the least. 

Mr. Campbell was bitterly opposed to creeds, and 
doubtless with the utmost sincerity. He wrote thus: 
' ' Our opposition to creeds arose from the conviction 
that whether the opinions in them were true or false, 
they were hostile to the union, peace, harmony, purity 
and joy of Christians, and adverse to the conversion of 
the world to Jesus Christ." — Chris. System, p. p. 

"How opinions in harmony with the Bible, embracing 
fundamental soul-saving truths, lucidly, concisely and 
systematically expressed should produce such direful 
effects, it would puzzle an ordinary man to conceive, but 
so Mr. Campbell believed and maintained." — Campbellism 
Exa?ni?ied, p. j8. 

Not only was he opposed to creeds but the clergy came 
in for his especial animadversion. The people were 



150 MEMOIRS OF 

generally opposed to paying preachers at that day • their 
notion was that a man should preach for nothing and find 
himself. If they chose occasionly to give him a little 
money or its equivalent there was no impropriety in re- 
ceiving it, but to have a salary was contrary to all their 
notions of ministerial character. Mr. Campbell, when he 
made his thrust at the Christian clergy by calling them 
hirelings, pandered to popular prejudice and made him- 
self very acceptable to certain classes of the Baptist 
brotherhood. To show what he did say on this subject, 
we will reproduce his own words: "Upon the whole I 
do not think we will err very much in making it a general 
rule that every man who receives money for preaching 
the gospel, or for sermons by the day, month or year is a 
hireling in the language of truth and soberness." — Chris. 
Baptist, 2jj. 

From this sweeping denunciation he excepted the 
elders and deacons of a Christian assembly. Mr. Camp- 
bell's followers have not carried out the ancient gospel in 
this particular. Their ministers as a class believe as 
strongly in being paid for their services as any other men 
and as far as our acquaintance extends they are usually 
well sustained. This is commendable, for "the laborer 
is worthy of his hire." But let the people remember Mr. 
Campbell's position upon this subject. 

Besides bringing all the influence of his great talents to 
prejudice the minds of the people against the practice 
of paying preachers, he used the weapons of ridicule and 
sarcasm to lessen their hold upon the popular mind. 
They were stigmatized as " textuaries," "scrap doctors," 
"theoretic doctors," "priests," "hirelings," and "goat 
milkers." 

Article after article was published in the Christian Bap'- 



WM. VAUGHAN. 151 

tist reflecting in unmeasured terms upon the clergy of 
every name. 

There was another part of his tactics, and that was to 
oppose all missionary enterprises. As they were under 
the supervision of various religious denominations of the 
day, and as their system was but a compound of '-pagan- 
ism." "Judaism," &c, these enterprizes themselves were 
entitled to no consideration. They were but the out- 
growth of what he called the popular Christianity of the 
day. There were various organizations or Christian so- 
cieties designed for various departments of Christian 
work. There were missionary societies, Bible societies, 
tract societies, education societies, &c, the titles indica- 
ting for what purpose they were organized. In order that 
they might carry out their respective objects each had an 
executive board and the necessary officers. The men who 
were instrumental in getting up these organizations and 
who labored hard for their respective ends, were men of 
piety, zeal and self-denial, men who had at all times the 
glory of God in view. 

Their plans in every respect may not have been the 
best that could have been devised, but still they were de- 
serving the candid consideration of all good men. More 
than this, they deserved their sympathy and support. 
Sometimes those who were intrusted with the manage- 
ment of their institutions were not always the best men, 
but as a general thing they were a noble band of self- 
sacrificing disciples. 

But they were not carrying out the ancient gospel as 
proclaimed at Bethany, and hence his persistent opposi- 
tion. In his preface to the Christian Baptist we have the 
following language : " There is another difficulty of which 
we are aware, that as some objects are manifestly good, 



152 MEMOIRS OF 

and the means employed for their accomplishment mani- 
festly evil, speaking against the means employed we may 
be sometimes understood as opposing the object abstract- 
ly, especially by those who do not wish to understand but 
rather to misrepresent. For instance, that the conver- 
sion of the heathen to the Christian religion is an object 
manifestly good, all Christians will acknowledge ; yet 
every one acquainted with the means employed, and of 
the success attendant on the means, must know that these 
means have not been blessed ; and every intelligent Chris- 
tian must know that many of the means employed have 
been manifestly evil. Besides, to convert the heathen to 
the popular Christianity of these times would be an object 
of no great consequence, as the popular Christians them- 
selves, for the most part, require to be converted to the 
Christianity of the New Testament." — \Chris. Bap., p. 4. 

Mr. Campbell's idea was first to convert all the Chris- 
tian sects to his ideas, that is, for all of them to embrace 
the ancient gospel, and then he thought it would be time 
enough to try to convert the heathen. "The Bible," says 
he, " gives us no idea of a missionary without the power 
of working miracles. Miracles and missionaries are in- 
separably connected in the JNew Testament. Christians 
must form themselves into societies independent of hire- 
ling priests and ecclesiastical courts, modeled after the 
forum, the parliament, or national conventions. Cast to 
the moles and bats the platonic speculations, the Pytha- 
gorian dreams and Jewish fables they have written on 
the creeds; return to the ancient model, delineated in 
the New Testament, and keep the ordinances as delivered 
to them by the apostles. 

" Then suppose a Christian church were to be placed 
on the confines of a heathen land, as some of them must 



WM. VAUGHAN. 1 53 

inevitably be, the darkness of paganism will serve as a 
shade in a picture to exhibit the lustre of Christianity. 
Then the heathen around them will see their humility, 
their heavenly- mindedness, their hatred of garments spot- 
ted with the flesh, their purity, their chastity, their tem- 
perance, their sobriety, their brotherly love. They will 
observe the order of their worship, and will fall down in 
the assemblies, as Paul affirms, and declare that God is in 
them of a truth. Should the work of evangelization on 
the confines of heathen land progress but slowly, and it 
should seem desirable to adopt more active and aggressive 
measures for its prosecution, then to avoid the necessity 
of sending missionaries — for which there is no scriptural 
authority — if there can be found such a society as that 
above described, though it be composed of but twenty will- 
ing to emigrate to some heathen land, where they can 
support themselves like the natives, wear the same garb, 
adopt the country as their own, and profess nothing like 
a missionary project; should such a society sit down and 
hold forth in word and deed the saving truth, not derid- 
ing the gods nor the religions of the natives, but allowing 
their own works and examples to speak for their religion, 
and practicing as above hinted, we are persuaded that in 
process of time a more solid foundation for the conver- 
sion of the natives would be laid and more actual success 
resulting than from all the missionaries employed for 
twenty-five years. Such a course would have some war- 
rant from Scripture, but the present has proved itself to 
be all human." — [Chris. Bap., pp. 16-iy. 

This plan, suggested by Mr. Campbell for the propa- 
gation of the gospel in heathen lands, is simply absurd. 
There is nothing practicable in it. It never has been and 
never will be tried. It has no warrant of Scripture au- 



154 MEMOIRS OF 

thority, either by precept or example. Missionary efforts 
must be aggressive. Christ commanded his apostles to 
go into all the world and preach the gospel to every crea- 
ture, nor did they hesitate to obey this injunction. Look 
at the travels and labors of Paul. He penetrated the very 
heart of heathendom, preached Jesus unto the people, 
and many that heard believed, and Christian churches 
were organized all over the country. Did he any where 
advocate or pursue the plan of missionary work as that 
suggested by Mr. Campbell ? If such a course had been 
pursued what would be the condition of the Christian 
world at this day? Doubtless "darkness would cover 
the land and gross darkness the people." 

One of the weapons that he wielded with considerable 
power was ridicule, and this he used with an unsparing 
hand in trying to bring into disrepute the missionary 
work. How he could have the heart to ridicule the work 
that Carey, Judson and others were engaged in, it seems 
strange to us in our day. But he had an end to accom- 
plish. He did it for popularity, for he knew by this 
means he could rally to his standard many of the Baptists 
of that day. Many of them were indolent and avaricious, 
and this mode of warfare suited them exactly. It pleased 
them only too well to see the missionary work opposed by 
such able hands. Many of them wanted an excuse for 
not giving to the Lord. "Your paper," wrote a Ken- 
tucky correspondent, " has well nigh stopped missionary 
operations in this state." What was true of Kentucky 
was equally true of its influence in adjoining states. 

Mr. Campbell, about this time, began to write against 
the reality of Christian experience before baptism. This 
was a departure that gave many of his Baptist brethren 
great distress. 



WM. VAUGHAN. 1 55 

They were extremely sorry to see a man that they had 
admired so much, and who had obtained their confidence 
and love, attack a doctrine which they regarded as fun- 
damental in its nature. Genuine Christian experience is 
the work of the Holy Spirit, and for any one to speak 
lightly of his operations, seemed to them to border on 
blasphemy. 

In regard to the elements of a Christian experience there 
have been some very extravagant notions held ; especial- 
ly has this been the case among the negroes and in igno- 
rant white communities. Among such people the wildest 
extravagances have at times prevailed. Sometimes they 
see strange sights, hear voices and dream dreams. Some- 
times they see the Savior, sometimes the devil ; at one 
time they are transported to heaven, and at another car- 
ried down to hell. These are related with circumstantial 
minuteness, and are considered the workings or the reve- 
lations of the Spirit. But intelligent Christians have al- 
ways discouraged such wild conceits. They know that 
they are but the workings of enthusiasm. But on the 
other hand, they hold as dear to their hearts the reality 
of Christian experience. They know that religion is a 
matter of consciousness, and that if a man possesses it he 
will know it. But how does Mr. Campbell treat this sub- 
ject? Notice the following quotation: 

' * It is owing chiefly to the religious theories imbibed in 
early life from creeds, catechisms and priests that so few 
comparatively enjoy the grace of God, which brings sal- 
vation. The grace of God, exhibited in the record con- 
cerning Jesus of Nazareth, affords no consolation. The 
hopes and joys of many spring from a good conceit of 
themselves. If this good conceit vanishes, which some- 
times happens, despondency and distress are the conse- 



156 MEMOIRS OF 

quences. While they can, as they conceit, thank God 
that they are not like other men — they are very happy — 
but when this fancied excellence disappears, the glad tid- 
ings afford no consolation ; anguish and distress have 
come upon them. This, with some of the spiritual doc- 
tors is a good symptom, too; for they say, If you do not 
doubt, we will doubt for you. When they have worked 
them into despondency, they minister a few opiates and 
assure them that they are now in a safe and happy state. 
Now they are to rejoice, because they are sorrowful ; now 
they are to feel very good, because they feel so bad. This 
is the orthodox Christian experience. This is the genu- 
ine work of the Holy Spirit." 

This is what Mr. Campbell represented as a genuine or- 
thodox Christian experience. Now it is very strange that 
he should give such a description of an experience as the 
one above. For an ignorant, narrow-minded man to make 
such a representation there would be nothing strange in 
it ; but Mr. Campbell was a man of undoubted ability, of 
close observation, and of extensive culture and informa- 
tion. How then, in the name of common sense, could 
he have produced such a picture as the above and call it 
an orthodox Christian experience? No Baptist preacher 
of any intelligence was ever known to receive a statement 
like the above, call it an experience, and admit the person 
relating it as a proper subject for baptism. No denomi- 
nation in Christendom, calling itself orthodox, was 
ever known to do the like. Such a thing might have 
been done by the negroes, when there was no white man 
present to teach them the way of the Lord more perfectly, 
but it never was permitted among an intelligent people. 
An experience having no allusion to conviction of sin, 
sorrow for it, hatred of it, the abandonment of it, faith in 



WM. VAUGHAN. 157 

Christ,love to Him and an obedient disposition — in short, 
a change of heart — is in fact no experience at all, and to 
call it one is simply a misrepresentation. We do not 
accuse Mr. Campbell of doing this wilfully, but he was 
led away by the heat of party zeal, and doubtless his 
judgment was so warped that he thought his representa- 
tion of a Christian experience was correct. 

It was thus that he gradually evolved that system of 
doctrine known as Campbellism. At first it was rather 
negative in its character. Through the columns of the 
Christian Baptist he criticised the current or popular ex- 
hibition of the Christian religion. Their ministers were 
called priests and hirelings, and every thing that he could 
say calculated to bring them into disrepute or weaken 
their influence, was uttered without hesitation. Their 
creeds and confessions of faith, their sermons and expo- 
sitions of Scripture were ridiculed, and every organization 
for Christian work, which did not accord with his views 
of the ancient gospel, was handled without mercy. While 
he was tearing down with one hand, it was not altogether 
clear what he was trying to build up with the other. 
There was at times an ambiguity in his writings that made 
them susceptible of two interpretations, but that this was 
done designedly, we would not intimate for a moment. It 
originated, we suppose, in his peculiar mental organiza- 
tion. That this was a defect in his writings there can 
be no question, and this is the opinion of many of our 
wisest and best men. 

It became manifest after awhile that there was a very 
serious difference between him and orthodox Christians, 
especially between him and the Baptists, with which de- 
nomination he was still connected. They saw it with 
profound regret, and they felt that with his talents and 



158 MEMOIRS OF 

the hold that he had upon the people, he would inflict 
great injury upon the cause of orthodox Christianity. 
While he had published much that was true, and had ex- 
posed with an unsparing hand many popular fallacies, he 
had drifted away from some of the essential principles of 
the gospel, and was advocating errors of the most glaring 
character. If he was correctly understood he maintained 
"That faith is a simple persuasion that Jesus is the Mes- 
siah, which requires no influence of the Spirit to incline 
the mind , to its exercise; that repentance is a reformation 
of life ; that regeneration is identical with baptism ; that 
the remission of sins is enjoyed only through baptism, 
and that the Holy Spirit is bestowed only on the baptized. 
On no point perhaps did his teachings give such general 
dissatisfaction as in regard to the influence of the Holy 
Spirit in the moral renovation of man. The Baptists, in 
common with other orthodox Christians, held this doc- 
trine to be of vital importance. His teaching on the sub- 
ject was, or to many it seemed to be, evasive, contradic- 
tory, unsound and of pernicious tendency." — [Camp. 
Exam., p. yj. 

Mr. Campbell now began to gather around him a party 
thoroughly imbued with his principles and his spirit. 
The number of his adherents increased rapidly, and they 
were found in various portions of the country. There 
were several causes that favored the growth of Campbell- 
ite sentiments, which we will now briefly notice ; to some 
of these we have already referred : 

i. His denunciation of the clergy, ridiculing them and 
bringing them into contempt before the people. Many 
persons were glad to hear them denounced. Infidels and 
scoffers were delighted to hear them ridiculed, and 
among loose professors of religion the course of Mr. 



WM. VAUGHAN. 1 59 

Campbell towards them was just what they liked. He 
called them hirelings and condemned the practice of pay- 
ing them for their services. This of course made him 
popular with the avaricious. 

2. The prevalence of hyper-calvinism was favorable to 
the introduction of his principles. The people had be- 
come weary with hair-splitting sermons about predestina- 
tion, God's sovereignty and the human will. One extreme 
begets another, and from extreme Calvinism on the one 
hand, many went over to extreme Arminianism on the 
other. Mr. Campbell's new views on these subjects 
suited them admirably. 

3. His opposition to missions made him popular with 
many people. It encouraged their avarice. They loved 
money and they hated to give it to religious purposes, 
and when a man of learning and talent like Mr. Camp- 
bell advocated their side of the question, they were en- 
couraged to continue in their stinginess. 

4. His opposition to creeds and his plea for union on 
the Scriptures — with no other article in their faith than 
this, that Jesus is the Messiah — was a plausible theory 
and attracted many to his standard. 

5. The terms of admission into their churches were 
very easy. The candidate was not required to profess 
any conviction of sin or any godly sorrow on account of 
it. All that he was required to do was to make the good 
confession, be immersed for the remission of sins, and 
then he had a sure title to heaven. He was told not to 
wait for any feeling, that an experience was all a delusion, 
be baptized and then he would be a new creature. 

With these causes operating on the side of the Reforma- 
tion, it is not surprising that the belivers in this system 
multiplied rapidly. The ancient gospel had been ex- 



l6o MEMOIRS. 

humed from the rubbish of centuries, and men saw things 
now with a clearness and [distinctness they never experi- 
enced before. 



CHAPTER XII. 



Campbellism now began to assume a definite form. 
All over Northern and Central Kentucky Mr. Campbell 
had his adherents, and they read, as devoutly as Moslem 
ever read his Koran, the Christian Baptist. Week after 
week it paid its welcome visits, bringing light and com- 
fort and joy. Mr. Campbell's interpretations of Scrip- 
ture were regarded as infallible, and they were relied 
upon with implicit confidence. They had learned a new 
speech, no longer speaking the language of Ashdod. 
They were right, and that they knew full well, for they 
went by the "book." Half-grown boys and girls were 
thoroughly imbued with the spirit of the Great Reformer, 
and were ready at all times to discuss with you the 
peculiar doctrines of the ancient gospel. The vail was 
lifted, and they could explain any thing in the Bible. 
We have heard that one of the proclaimers of the 
Current Reformation visited a certain city and edified 
the people with a series of his discourses. He an- 
nounced one evening that he was ready to answer any 
question suggested by the Bible, and that he would be 
happy to give them any information, that he was familiar 
with the Bible, and that its difficulties were all removed. 
When he had finished, a tall, green-looking fellow arose 
in the congregation and, approaching the speaker, ad- 
dressed him thus: "Stranger, I am mighty glad you 
have come around this way ; there is one thing I have 



l62 MEMOIRS OF 

been trying to find out for a long time. You remember 
the angel that stood with one foot upon the water and the 
other upon dry land ? Can you tell me how much cloth 
it would take to make him a pair of breeches?" The 
proclaimer gracefully retired. The friends of Mr. Camp- 
bell were very busy in the dissemination of their prin- 
ciples. From the great leader at Bethany to the boy of 
fifteen summers there was unceasing activity. Every one 
of them was full of light and knowledge, and their hearts 
burned within them to communicate their doctrines to 
others. Whenever an opportunity presented itself, either 
in public or in private, they were discussing the topics 
suggested and developed in the Christian Baptist. They 
were as strong as Sampson, who slew a thousand Philis- 
tines with the jaw-bone of an ass; they felt that one could 
chase a thousand and two could put ten thousand to 
flight. 

Their numbers increased, and some were found in al- 
most every Baptist church in the State, at least in 
Northern and Central Kentucky. The turbulent and 
disaffected were drawn into their ranks, also many 
amiable and excellent people, who had not given the sub- 
ject a thorough investigation, or who, from the ambiguity 
of Mr. Campbell's positions, were unable to distinguish 
between truth and error. Campbellism raged like an 
epidemic in many parts of the country. The people 
were wild. There was strife and discord in the churches. 
Bitter feelings were engendered and hostile parties were 
arrayed one against the other. The humble, pious, peace- 
loving members mourned over the desolations of Zion, 
and by the rivers of Babylon they sat down and wept. 
Such men as Walter Warder, William Warder, Silas M. 
Noel, John Taylor and John S. Wilson saw the evils 



WM. VAUGHAN. 1 63 

that beset our churches, but they wept and labored on. 
They saw the storm that was gathering — they felt that the 
danger was imminent — but they hardly knew what to do. 
They did not see how they could beat back the tide that 
seemed to be sweeping all before it. They appeared to 
be paralyzed, and especially was this the case with Walter 
Warder and Jeremiah Vardeman. They thought it would 
be more prudent to modify and direct the course of the 
Reformation than to give it a direct and decided opposi- 
tion. 

Walter Warder remarked to Mr. Vaughan that " he 
thought it better to agree with Mr. Campbell as far as he 
could conscientiously than cause a rupture in the denom- 
ination by openly opposing him." These men were gentle 
and peaceable in their dispositions, and were greatly dis- 
tressed over the condition of the churches. They prayed 
for the peace of Jerusalem and for a season of refreshing 
from on high. They had waited long for a blessing, and 
at length God heard their prayer and the revival began. 
In the fall of 1827 the good work commenced. Ministers 
preached with unusual fervency and power and the peo- 
ple listened with deep interest, and large congregations 
assembled everywhere to hear the gospel. In the follow- 
ing winter and spring there were large additions to the 
churches. The brethren were so much absorbed in the 
revival, so overjoyed on account of the success of the 
gospel, that the Campbellite controversy was forgotten 
for a season. All over the state there was a. glorious 
work of grace — such a revival as had not been witnessed 
since the great awakening of 1803. The Reformers who 
were still in the Baptist churches labored hard to bring 
over the young converts to their peculiar views. Shortly 
after their conversion, and while their hearts were warm 



164 MEMOIRS OF 

and tender and easy to be impressed, they used every 
effort to instill their notions into their young minds. The 
older ministers were unsuspecting and off their guard, and 
before they were aware of it, many had embraced the 
doctrine of Mr. Campbell. While the Presbyterians were 
the sufferers in the revival of 1803, the Baptists were the 
especial sufferers in the revival of 1827-28. 

When Mr. Vaughan returned from Ohio to Mason 
county, Kentucky, in the fall of 1828, he found the Bap- 
tist churches of Bracken Association in the greatest con- 
fusion. During the great revival that was just subsiding 
there had been about seven hundred additions to the 
churches of that association. Walter Warder had, under 
God, been the most efficient instrument in the accomplish- 
ment of this work. Vardeman also had been an active 
and successful laborer in this field. These men possessed 
only a limited education ; they were quiet, peace-loving 
men; humble in their pretensions, and much averse to 
strife and controversy. The doctrines of the Reforma- 
tion were set fortn so ambiguously that they did not un- 
derstand them. Mr. Campbell was still a member of a 
regular Baptist church. They had witnessed his victory 
over McCalla in his Washington debate • they admired 
his learning and talents and loved him as a brother. 
These circumstances made them so tolerant toward the 
Reformation that they were accused, with some show of 
justice, of favoring its principles. This accusation, it is 
now believed, was unjust, and it is certain that neither of 
them had any real sympathy with the spirit of the Refor- 
mation. The probability is that as they had not compre- 
hended its real purposes, they had come to no definite 
conclusion on the subject, and therefore neither advocat- 
ed nor opposed it. They were both men of great popu- 



WM. VAUGHAN. 1 65 

larity in the denomination, and their prompt opposition 
to it would have greatly retarded its progress, or their 
advocacy of it would have greatly increased its influence. 
Their silence had an unhappy effect, for the friends of the 
Reformation were active and doing all in their power to 
build up their cause, so that in less than a year after one 
of the most wonderful revivals of religion that had ever 
occurred in the state, it had degenerated into a babel of 
confusion, wrangling and strife. It seemed like Camp- 
bellism would sweep the whole land. Neutrality could 
no longer be maintained More than half the young and 
a multitude of the older church members had been car- 
ried away. Vardeman and Warder were still silent and 
it seemed uncertain which side of the controversy they 
would espouse. 

Such was the condition of affairs when Mr. Vaughan 
returned from Ohio. These men to whom we have 
just alluded were his personal friends, and we would be 
doing them no injustice to say that he was greatly their 
superior in strength of intellect and in biblical knowledge. 
He had been for twelve months away from the scenes of 
conflict, and there coolly and at his leisure he had studied 
the principles of Campbellism. He had been able to pen- 
etrate the fog by which Mr. Campbell had shrouded the 
principles of the ancient gospel, and while in some points 
they were right and in harmony with his own views, but 
in a number of vital points he was satisfied that they were 
radically wrong. So soon as he returned to his old home 
he comprehended the situation. Not a moment did he 
waver. Promptly and boldly he attacked the system and 
exposed the fallacies of the Reformer of Bethany. 

Mr. Vaughan had just attained his forty-third year and 
was in the meridian of his strength. His clear, penetrat- 



l66 MEMOIRS OF 

ing mind grasped the whole subject, and with a strong 
and ready utterance he battled for the right. Mr. Camp- 
bell was well acquainted with him personally, and had said 
that he was the clearest-headed man in the state of Ken- 
tucky. 

It seems that God had raised him up for the defence of 
the truth, and now he entered upon the most important 
work of his life. The system that he opposed seemed to 
him to be destitute of all spirituality. It was a kind of 
head religion. There was no work of the Holy Spirit 
necessary to regenerate the soul — to produce conviction, 
repentance and faith. All that was required of the sin- 
ner was simply to say that he believed that Jesus Christ 
was the Son of God and then be immersed ; then his sins 
would be forgiven and he was in the kingdom of God. It 
was "do and live," and not "live and do." 

It has been said by competent judges that Mr. 
Vaughan's defence of the work of the Holy Spirit in 
the regeneration of the sinner was as able as any that has 
ever been made in this commonwealth. 

His first public efforts in this direction were made at 
Lee's Creek Church, Mason county, where he had been 
at one time the regular pastor. When he resigned the 
care of this church on his removal to Ohio, they called to 
the pastorate Blackstone L. Abernathy, who soon after- 
wards became an ardent Campbellite. When Mr. Vaughan 
visited this church, shortly after his return to Kentucky, 
he found it in a very disordered condition. Abernathy 
had led off a majority of its members into the new doc- 
trine, and the older members, who did not understand 
what it was, were wavering and in trouble. In a sermon 
Mr. Vaughan exposed the heresies of the Reformation, 
and defended in a masterly manner the doctrine of or- 



WM. VAUGHAN. 1 67 

thodox Christianity. This drew the line distinctly be- 
tween the Baptists and the followers of Mr. Campbell, 
and these differences became distinct and well denned. 

The next place he visited was May's Lick, where Wal- 
ter Warder was pastor. There, in two sermons, justly 
considered the ablest of his life, he exposed in detail the 
errors of the Campbellite system. This timely effort saved 
the church at this place. About fourteen years after this 
Mr. Neal Waller, a prominent member of the Reforma- 
tion, said to Mr. Vaughan : "If it had not been for you 
this country would all have gone with the friends of Mr. 
Campbell. God will hold you accountable for it at the 
day of judgment." "I am willing to account for it,'* 
promptly replied Mr. Vaughan. 

Mr. Waller's statement was doubtless in a great measure 
correct, and it is the candid opinion of those acquainted 
with the history of those times that the Baptists of North- 
ern Kentucky owe more to him than to any other man 
their deliverance from Campbellism. 

After the delivery of his sermon at May's Lick, Walter 
Warder no longer hesitated, but came out boldly against 
the Reformation. He was popular and influential, and 
doubtless contributed much to stay the progress of error. 
He was a little late in defining his position, but not too 
late to do good. 

Elder John Augustus Williams, in his life of Elder 
John Smith, makes the following allusion to Walter 
Warder and William Vaughan : 

" It was generally believed that, had these two popular 
ministers accepted the Ancient Gospel, Bracken, like North 
District, would have gone almost bodily into the Reforma- 
tion.'' Jeremiah Vardeman, after he had heard the ex- 
posure of Campbellism by Mr. Vaughan, also ceased 



1 68 MEMOIRS OF 

vascillating and took decided ground in favor of the old 
principles. The controversy in the Baptist churches was 
now conducted on better defined grounds, and the an- 
tagonistic parties seemed to have a better understanding 
of each other's sentiments. During the same fall Mr. 
Vaughan visited an association in Ohio and preached a 
powerful sermon on " Spiritual Illumination." Elder 
Thomas Campbell, the father of Alexander, was present 
and preached in the afternoon. In the course of his re- 
marks he made the following allusion to this discourse : 
"We have been listening to a great philosophical dis- 
course, well conceived and elegantly delivered — a splendid 
display of Fullerism and not worth a straw." During this 
fall Mr. Vaughan was again invited to the care of the 
Augusta church. He accepted the call and preached 
for them once a month for a year. In the following 
winter he and Walter Warder were invited to Millersburg, 
Kentucky, to ordain John Holiday to the work of the 
gospel ministry. Being acquainted with Mr. Holiday's 
religious sentiments and knowing that he was sound in 
the faith, they determined to say nothing during the 
meeting about the Current Reformation. They had grown 
weary with the strife in which they had been forced to 
take part so constantly. They thought of the peaceful 
hours they had enjoyed before this unfortunate contro- 
versy had arisen and they longed for the time when 
brethren would once more dwell together in unity. They 
hoped that nothing would occur at this meeting to mar 
their religious enjoyment. But they were doomed to dis- 
appointment. When they reached Millersburg they 
found that Jacob Creath, one of the shrewdest and most 
artful champions in the ranks of the Reformation, was 
already on the ground. He came without an invitation 



WM. VAUGHAN. . 1 69 

and wished to take part in the ordination services. This 
being refused him, he announced that he would preach 
that night. Mr. Vaughan had exposed Campbellism so 
faithfully in the bounds of the Bracken Association that 
Mr. Creath did not think it necessary to conceal any 
longer the principles of the New System. He preached 
boldly and unequivocally, perhaps for the first time, 
the doctrines of the Reformation. Mr. Vaughan felt 
that it was his duty to reply, and so on the following 
day he preached a sermon two hours and three-quarters 
in length, in which he triumphantly refuted all the posi- 
tions held by his adversary, and exposed with an unspar- 
ing hand the fallacies of Campbellism. This sermon, 
through the blessing of God, was the means of prevent- 
ing the Millersburg Church from going over to the 
Reformation. With reference to the contest, Mr. Erwin, 
a Campbellite preacher who was present, said: " Creath 
came like Goliath of Gath, with a coat of mail, but was 
defeated." 

The above is one instance out of many of the conflicts 
between the Baptists and the followers of Mr. Campbell 
that occurred during those times. These controversies 
were useful, for they elicited truth, and through them 
the lines between it and error were clearly ascertained. 

The excitement and confusion in the Baptist churches 
growing out of the Campbellite doctrines seemed to in- 
crease every day. In many churches there were two 
parties, one for Mr. Campbell and one opposed to him. 
Bad feelings were engendered and divisions seemed to 
be inevitable. It was the conviction of the best and 
most conservative men in the denomination that the 
churches ought to be purged of the leaven of Campbell- 
ism — that the lines should be drawn and the disaffected 

J 



170 . MEMOIRS OF 

cut off from their fellowship. It was a painful duty, but 
faithfulness to God demanded that it should be performed. 
Their churches could not prosper, for "how can two 
walk together except they be agreed." 

We will now point out briefly how these separations 
were accomplished: 

Alexander Campbell, when he withdrew from the Red- 
stone Association, united with the Mahoning Association, 
of Ohio. Through his influence that body became thor_ 
oughly imbued with the doctrines of the Reformation, 
and on that account the Beaver Association, of Pennsyl- 
vania, in August, 1829, withdrew from her all fellowship 
on the ground that she had departed from the funda- 
mental principles of the gospel. A copy of these reso- 
lutions was sent, to Reverend Silas M. Noel, D. D., of 
Frankfort, Kentucky, and the church at that place im- 
mediately sent up a request to the Franklin Association, 
1 which was about to assemble at the Forks of Elkhorn 
meeting-house, in Woodford county, that the charges of 
Beaver against the Reformers should be indorsed and 
published by the Association. Franklin, after due con- 
sideration, not only complied with that request, but ad- 
vised all the churches in her connection to follow the 
course pursued by the Beaver Association and discoun- 
tenance the errors of Campbellism. These errors and 
corruptions were set forth in the following terms : 

"1. They, the Reformers, maintain that there is no 
promise of salvation without baptism. 

"2. That baptism should be administered to all who say 
that they believe that Jesus Christ is the son of God, with- 
out examination on any other point. 

"13. That there is no direct operation of the Holy Spirit 
on the mind prior to baptism. -..--:■ 



WM. VAUGHAN. 171 

"4. That baptism procures the remission of sins and the 
gift of the Holy Spirit. 

" 5. That the Scriptures are the only evidence of inter 
est in Christ. 

' '6. That obedience places it in God's power to elect to- 
salvation. 

"7. That no creed is necessary for the church but the 
Scriptures as they stand ; and, 

"8. That all baptized persons have the right to adminis- 
ter the ordinance of baptism." 

These resolutions were sent to the South Benson 
church, Franklin county, Kentucky, where there was a 
considerable party in favor of Mr. Campbell, and after 
a lengthy discussion between George Waller on the one 
side and Jacob Creath, Sen., on the other, they were 
spread upon the records of the church. The minority 
was so much incensed by this action that they met and,, 
with the assistance of Jacob Creath, Sen., and his neph- 
ew, Jacob Creath, Jun., constituted themselves into an- 
other church. The majority, regarding this matter as 
schismatic, at their regular meeting in February, 1830, 
unanimously excluded them from the Baptist church at 
South Benson. 

The work of separation had begun in earnest. A called 
meeting of the North District Association was held at 
Lulbegrud, Montgomery county, and Thomas Boone was 
chosen moderator. A committee was appointed to ex- 
amine the records, correspondence, decisions and reports 
of the North District Association from the day of its con- 
stitution, in 1802, to its last session at Unity in 1829, and 
to report such results as they might deem to be of in- 
terest to the council. In due time the committee made 
the required examination and reported in substance as 
follows : 



172 MEMOIRS OF 

"1. That the constitution of the North District Associ- 
ation makes it the duty of the Association to have a watch- 
care over the churches and gives it the right to withdraw 
from such as act disorderly. 

"2. That the Association exercised this watch care 
over both churches and preachers until their session at 
Cane Spring, in 1827. 

"3. They find that at that Association, Lulbegrud com- 
plained of a new mode of breaking the bread when ad- 
ministering and receiving the Lord's supper; but the 
Association neglected to notice the conduct of such 
churches. 

"4. They find also that in the year of 1829, Goshen 
complains to the Association of new forms of words 
adopted and used in the administration of baptism, &c; and 
yet, though the church requested it, no attention was 
paid to the request. 

"5. They find also that Cane Spring complained to the 
Association, in the same year, and no attention was paid 
to her complaint. 

"6. In 1829, Lulbegrud again complains that in conse- 
quence of changes taking place among the churches, re- 
specting the administering and receiving of the Lord's 
supper and other matters, she should not commune ; and 
yet no attention was paid to her complaint." 

This meeting then adjourned to meet at Goshen on the 
fourth Saturday in June following. Elder David Chen- 
ault was elected moderator and James French, clerk. The 
following questions were then raised and promptly an- 
swered : 

u i. Has North District, by abandoning the supervisor- 
ship of the churches and preachers, departed from its 
constitution ? Answered in the affirmative. 



WM. VAUGHAN. 1 73 

"2. Has a church, that takes upon itself the right to 
introduce and practice usages, unknown among the 
churches of Elkhorn and South Kentucky Associations 
at the time of their union, departed from the constitution 
and gone out of the union ? Answered in the affirma- 
tive. 

"Our reasons," said they, "for deciding that North 
District Association has departed from its constitution 
are contained in the proceedings of the meeting at Lulbe- 
grud in April last. In point of doctrine these departures 
from what was believed in the churches of either Elk- 
horn or South Kentucky Association, at the time of their 
union, are so entire that to attempt an illustration 
throughout would be too long and tedious a writing. 
They even deny the special operation of the Spirit in 
quickening the dead sinner. And by way of ridicule 
they ask: 'Where did the Spirit hit you? Was it on the 
shoulder or under the fifth rib ?' 

"As to departures from church usage, they are so gen- 
eral that if any one thing in church customs, as practiced 
in the churches of Elkhorn and South Kentucky Associ- 
ations, at the time of their union, remains unchanged, we 
know not what it is. Constituting churches, ordaining 
preachers, eating the Lord's supper, words of baptism, 
the action of putting under the water in baptism — all are 
varied. Can it be thought strange that these innovations, 
all beating on the churches at once, should produce dis- 
tress, confusion and schisms." 

We have not the space to give all these proceedings at 
length, but before they adjourned, by resolution they de- 
clared themselves withdrawn from all churches that had 
departed, as before alleged; but that their fellowship was 
not to be considered as broken with their ministers or in- 



174 MEMOIRS OF 

dividual members who were content with the former 
usages of the churches. 

The course pursued by the North District Association 
was soon followed by other associations. Franklin took 
decided ground against the innovations of the Reformers. 
Dr. Noel presented a circular letter, from which we make 
the following extract : 

" As an Association we shall deem it our duty to drop 
correspondence with any and every association or church 
where this heresy is tolerated. Those who say they are 
not Campbellites ; and yet countenance and circulate his 
little pamphlets, are insincere — they are to be avoided. 
When they say they are persecuted because they 'will not 
swallow the Philadelphia Confession of Faith,' you are not 
to believe it, for no church has called one of them in 
question on that point, so far as we know. It is not so 
much their objection to this book as our objection to their 
confession of faith that makes the difference." 

This letter was adopted by the Association and ordered 
to be printed and circulated among the churches of that 
body. 

Elkhorn next showed herself true to "the faith once 
delivered unto the saints." She met on the second Sat- 
urday in August, 1830, with the church at Silas, Bourbon 
county, and, after much violent opposition on the part of 
the Campbellites, adopted the following resolutions : 

" 1. That the church at Versailles be dropped from 
further correspondence with the Association. 

"2. That the church at Providence be dropped from 
further correspondence with this Association, for non- 
conformity to the rules, and for receiving into her mem- 
bership a preacher, Jacob Creath, Jun , who in faith and 
practice departed from her constitution, and who has 



WM. VAUGHAN. 1 75 

taken part in constituting minorities who also have thus 
departed." 

North District Association had split in twain, and each 
party was present with letters and messengers, and each 
one claiming to be the legitimate body. John Smith rep- 
resented the Campbellites, and Reuben McDonald and 
others the Orthodox party. 

The question now arose: "Which body of Baptists 
shall be recognized by Elkhorn as the North District As- 
sociation ?" Smith fought hard for a seat, but the Asso- 
ciation adopted the following resolutions : 

" Whereas, It appears that two communications from 
North District have been sent to this Association, show- 
ing that a split has taken place in that body ; 

"Resolved, Therefore, that the ten churches, which met 
in council at Goshen meeting-house, on the fourth Satur- 
day in June, 1830, and in their minutes declare that the 
rest of the churches have departed from her constitution 
in faith and practice, be recognized as the North District 
Association, and that our correspondence be continued 
with them as heretofore." 

Then followed the meeting of the Tate's Creek Associ- 
ation, which occurred on the fourth Saturday in August, 
1830. The messengers composing this body unanimously 
resolved to withdraw all fellowship from every church 
and association that favored the Campbellite heresy. 

Within the Bracken Association matters had come to a 
crisis. May's Lick church was in confusion. The mem- 
bers of this body who adhered to the grand old ductrines 
of the gospel determined that they would withdraw from 
the adherents of Mr. Campbell. They accordingly drew 
up and published the following resolution and protest, 
and thus compelled every one to show his colors : 



176 MEMOIRS OF 

"Our church being in a state of painful confusion, re- 
sulting from attempts by Alexander Campbell and others 
to produce a reformation in society, as they have been in 
the habit of calling it — among other things denying the 
direct influence of the Spirit until after baptism, contend- 
ing that persons professing faith in Christ shall be bap- 
tized, for the purpose of actually receiving forgiveness of 
sins — denying and, rather, ridiculing what we call Chris- 
tian experience, in part at least, namely, a burdened 
heart on account of sin, and sensible manifestation of 
God's pardoning mercy by faith in the blood of Christ; 
slandering the Baptist society by saying that they are in 
Babylon — against which sentiments, and many others 
referred to by them, we solemnly protest ; also against 
the conduct of the Campbells, Creaths, Smiths and 
others, who, in May, undertook to administer the Supper 
in our meeting-house — a number of our brethren joining 
in that thing without the authority of the church — some, 
likely, without thinking of the wounds they were bring- 
ing on their brethren. Our brethren, a number of them, 
also, have been encouraging preachers to occupy our 
meeting-house that many of us believe to be Arians, 
knowing they were trampling on our feelings, which we 
conceive to be contrary to good order. We have made 
every effort to place them and us on ground that we can 
live in some degree of peace, but in vain ; and we are 
now compelled to adopt the following resolution : 

" ' That all of us whose names are hereunto subscribed, 
protesting as above named against the Reformation 
(falsely so called), are willing and determined to rally 
around the original constitution and covenant of the 
church, which has never been disannulled — associating 
them with the principles of the union between the Regu- 



WM. VAUGHAN. I 77 

lar and Separate Baptists — which were adopted by the 
Elkhorn Association when this church was a member of 
that body, and according to which we have acted ever 
since, which is a fact as relates to Baptists generally, 
thereby occupying precisely the same ground we did be- 
fore the confused and confusing system of things that has 
destroyed our peace and the peace of many other churches 
among us, and that no person shall be considered a mem- 
ber of this church who will refuse to acknowledge the 
above by subscribing their names, or causing them to be 
subscribed, or who will encourage the above-named Re- 
formers.' " 

Thus the split occurred in the May's Lick church; and 
Bethel, within the same association, also divided. The 
Bracken Association met in Washington, Mason county, 
on the first Saturday in September, 1830. This was one 
of great interest to both parties. The Reformers had 
been so active and busy that to a casual observer they 
seemed to be greatly in the majority. They were very 
anxious to remain in the denomination and control it. 
The period had now arrived when their comparative 
strength could be tested in the Bracken Association. 
When the ballots for Moderator were counted Mr. 
Vaughan was declared elected. This was a test vote, and 
showed that the strength of the denomination still ad- 
hered to the ancient landmarks. 

Each party in the May's Lick church presented a letter, 
each claiming to be the church ; and so did the two 
parties of the Bethel church. In regard to them the 
Association made the following decision : 

"1. The church at May's Lick having divided, and each 
party presenting letters to the Association, claiming to 
be the original church; 



178 MEMOIRS OF 

"Resolved, That the majority be recognized as such; 
the minority having embraced a system of things called 
Reformation, thereby departing from the principles of the 
United Baptists in Kentucky and of the Association. 

"2. Two letters also having been received from the 
church at Bethel, both claiming to be the original church, 
and it appearing to the satisfaction of the Association 
that the majority of the church have departed from the 
original principles of the United Baptists and of this 
Association ; 

" Resolved, Therefore, that the minority be recognized 
as the church." 

At the same session of this body the following Circular 
Letter was adopted, which we reproduce entire. It is 
supposed to have been written by Walter Warder : 

" Dear Brethren — In addressing you at this time, we 
lament to have to say that a dark and gloomy cloud o'er- 
spreads our horizon, unequaled since the establishment of 
the Baptist Society in Kentucky. Associations and 
churches are dividing and, of course, peace and harmony 
have departed. Our meeting has in some respects been 
unpleasant, several of our churches having separated, 
and each party presenting its claim to be the original 
church ; also a separation in the North District Associa- 
tion, both contending to be the Association. 

" What we have done respecting the above churches 
and Association, the minutes will show. We rejoice to 
find from the great body of the churches that they were 
alive to their situation, and were disposed to maintain 
original principles and practices, believing them to be in 
accordance with the spirit and letter of the word of God. 
We do believe that the breaking down of our churches 
and the infraction made in the Associations have been 



WM. VAUGHAN. 1 79 

produced by the innovations of Mr. Campbell and his 
admirers. We were in peace and harmony before they 
came amongst us. The manner in which they speak 
concerning the divine influence of the Spirit on the 
human heart, the making baptism the regenerating act, 
and the actual remission of sins to the believer in baptism, 
concerning experimental religion, the church being in 
Babylon, etc., is such that we confess that if it be the 
gospel of Christ, and the way the Lord brings sinners to 
the knowledge of the truth, we have it yet to learn. 
This system being extensively propagated by the Bethany 
editor, and by many active and able advocates, tending 
to produce a revolution in our churches, called forth the 
efforts that our preachers and brethren have been com- 
pelled to use to maintain not mere matters of opinion, in- 
different in themselves, but the grand fundamental truths 
of the gospel of Jesus Christ, and to resist the inroads 
making amongst us. And we want it to be distinctly un- 
derstood that, so far as we know, none of the preachers 
or churches that are endeavoring to maintain original 
principles are contending for any thing but what is com- 
mon among the Baptists. 

" We suppose had we been willing for the revolution to 
go on till it had brought into our churches and to our 
communion tables every thing that has professed faith in 
Christ, and been baptized for the remission of sins, re- 
gardless whether they were Arians, Socinians, or any 
thing else, they would have been satisfied. But this 
we could not do without making shipwreck of faith and a 
good conscience. And as the constitution of this Asso- 
ciation requires us to consider the interest of the churches 
in general, and bear testimony against any cause that may 
affect their anion we have deemed it expedient to notice 
this subject. 



l8o MEMOIRS OF 

"It is to be lamented that you are surrounded by difficul- 
ties. Some of the churches have been compelled to sep- 
arate from those of their body who were engaged in the 
cause referred to; of course they can not invite to seats with 
them either in their church meetings, or at their commun- 
ion tables, those persons ; and neither can they the mem- 
bers of their sister churches who are zealously engaged 
to promote the above system. You will at once see that 
disunion with your Baptist brethren at home and abroad 
(for the North Bend Association has already dropped 
correspondence with us, on account of our countenancing 
as they suppose, the errors to which we refer) will be the 
result. In this difficult case, we can only say, if you 
can have any ground to hope they can be reclaimed, 
spare no pains to do it. But we are apprised that the 
case is a very hopeless one. If you think that can not be 
effected, invite them, inasmuch as differences are such 
that you can not live together, to leave you and put their 
reformation in practice, but if refused, you will be com- 
pelled to separate them from you in the best way you can. 
We pray that the Lord may enable you to act with that 
firmness, wisdom, and harmlessness that should character- 
ize the followers of the meek and lowly Savior. Never 
was there a time when we should search the Scriptures 
with more diligence, watch and pray more than now. Let 
us endeavor to learn the lesson taught by our Savior, 
that 'being reviled, not to revile again; being defamed, 
to entreat.' For in vain we may contend for the faith 
once delivered to the saints if we do not cultivate the 
Christian virtues in our souls and attend to the duties of 
Christianity in our lives. In guarding against extremes 
on the one side, there is danger of running into the op- 
posite. Truth in its own native dress always shows to 



WM. VAUGHAN. l8l 

the best advantage. Let us prize it highly, and practice 
it constantly. Duty, honor, and interest should urge us 
to be habitually pious. He who calls us to holiness has 
the highest claim. We rejoice to acknowledge that we 
are not our own, but are bought with a price, and there- 
fore are bound to glorifyHim in our bodies and spirits which 
are His. How honorable to be like the blessed Savior 
and to be employed in his service. * If any man serve 
me, him will my Father honor.' And what comfort re- 
sults from walking with the Lord as Enoch did. ' If ye 
keep my commandments ye shall abide in my love.' 
* Therefore, my beloved brethren, be ye steadfast, un- 
movable, always abounding in the work of the Lord, 
forasmuch as ye know that your labor is not in vain in 
the Lord,' is the charming declaration of Paul the aged. 
Knowing the Lord reigneth, we exhort you to put your 
trust in him and look for a brighter day when all sorrows 
shall be brought to a perpetual end — love, peace and har- 
mony will forever abound. The Lamb that is in the 
midst of the throne will feed us, and lead us to fountains 
of living water, and God shall wipe away all tears from 
our eyes. Comfort yourselves with these things, and 
may the God of peace be with you. Farewell." 

The tone of this circular letter is decided, but it is 
couched in gentle language and breathes the spirit of 
genuine Christianity. The separation was inevitable and 
it was best for all parties that it should be accomplished. 
Church after church divided, and it was not long before 
the Reformers became a distinct sect. 



CHAPTER XIII. 



It seems sad that our Baptist churches were compelled 
to withdraw from the followers of Mr. Campbell — but it 
was a case of absolute necessity, and if there is blame 
any where, it must attach to that party. By their un- 
scriptural innovations they had sown discord in our 
churches, and by putting them away, those who adhered 
to the old principles had fulfilled the apostolic injunction, 
"To mark them that cause divisions and offences, and 
avoid them." 

Conspicuous among the propagators of Campbellism 
in Northern and Central Kentucky was John Smith, 
familiarly known as "Raccoon" John Smith. He was 
very active in visiting various associations and whenever 
any proposition was made to withdraw from the Campbell- 
ites he opposed it with might and main. His object, we 
have no doubt, was to hold the churches together as long 
as possible in order to increase the number of their 
proselytes, for he and his colleagues knew that when the 
lines were distinctly drawn, it would be a difficult matter 
to break the ranks. Smith was a good man, we have no 
doubt, and we can not say aught against his moral char- 
acter; but he had gone over completely to Alexander 
Campbell, and he was a most zealous champion of the 
new order of things. He was very successful, too, and it 
is a great pity he ever imbibed his heresies. 

Mr. Vaughan and he ever since their first acquaintance 



WM. VAUGHAN. 1 83 

had been on terms of personal friendship. Although 
they were now as wide apart as the poles on various 
points of doctrine, there was nevertheless the best state 
of feeling between them. In fact they were a good deal 
alike in some respects. They both possessed strong na- 
tive intellects, with a good share of wit that sometimes 
seemed to border on roughness. They would occasionally 
indulge in passages of wit at each other's expense ; some- 
times one would have the advantage and then the other. 
At a certain place Mr. Vaughan heard Smith preach, and 
he ingeniously labored to establish his peculiar views. 
After the sermon, Smith asked him how he liked it. 

"Well, John," said Mr. Vaughan, "your sermon re- 
minded me very much of a story I once heard about an 
Indian. One day he entered a white man's grocery, and 
being very anxious to get a drink and having no money 
to buy it with, he went up to the keeper of the grocery 
with this tale : T will give you a deer I have just killed if 
you will let me have a pint of whisky.' Says the white 
man : 'Where is it ?' 'Up the creek,' replied the Indian, 
'by a big oak tree.' 'I'll do it,' says the white man, and 
gave the Indian the whisky. Presently he went out to 
look for the deer, but it could not be found. The Indian 
had deceived him. Meeting him a few days afterwards, 
he said to the Indian : 'You lying rascal ! you have swind- 
led me out of my whisky — there was no deer there.' 
'Well,' says the Indian, 'didn't you find the creek?' 'Yes.' 
'Didn't you find the oak tree ?' 'No.' 'The deer ?' 'No.' 
'Well,' says the Indian, 'two lies for one truth, pretty well 
for an Indian,' and then walked off, very unconcernedly. 
John, that is about the way with your sermon." Smith 
took it all in good part and had nothing more to say. 

The movement which brought about the separation of 



184 MEMOIRS OF 

the Baptists and the Reformers stirred the wrath of the 
latter to its very depths. As Mr. Vaughan was particu- 
larly conspicuous in Bracken Association in his opposi- 
tion to Mr. Campbell, he was the especial object of their 
denunciations. Jacob Creath attacked him in The Bud- 
get, and Alexander Campbell caricatured him in the Mil- 
lennial Harbinger, under the appellation, "The Bracken 
Moderator." 

All this abuse did not affect him in the least. He never 
swerved a hair's breadth from his principles, but where- 
ever he went he preached the pure old Gospel of the 
Bible; exposed on every appropriate occasion the errors 
of Mr. Campbell, and labored with unwearied devotion 
in confirming the churches in the principles of sound 
doctrine. 

After these divisions had been accomplished, peace 
reigned in our churches, and since that time many of them 
have been blessed with wonderful prosperity. The appli- 
cation of the knife is often painful, but in many cases this 
is the only way to effect a cure. 

Mr. Vaughan having served the church at Augusta for 
one year, declined another call, and accepted the care of 
the church at Carlisle, Nicholas county, Kentucky, for 
one Sunday in a month. 

In 1830 he agreed to preach to the Bethel church, 
Meming county, Kentucky, giving the same time to her 
that he did to the Carlisle church. 

He and Walter Warder had constituted this church 
about five years before, when she called to her pastoral 
care Elder John Caliman. Mr. Caliman, who had once 
been a Methodist, had made another change and had 
gone over to the Reformers. Mr. Vaughan now took the 
oversight of it, with the hope that he could again build 
it up. 






WM. VAUGHAN. 1 85 

In the same year he accepted the care of the Falmouth 
church, Pendleton county, Kentucky, for one Sunday in a 
month. He was now serving three churches, working at 
his trade and opposing with all his power the encroachments 
of Campbellism. He was thus making a bare support, 
but he was full of hope and courage. 

In the year 1831, through the influence of Elder 
James E. Welch, late of Missouri, he was appointed Gen- 
eral Agent for the American Sunday-school Union, for 
Northern Kentucky. His salary for the first year was 
$400, and after that $500 per annum. 

This was comparatively a new enterprise among the 
Baptists, and encountered at the hands of some of them 
considerable opposition. Even Walter Warder, as good a 
man as he was. at first gave the work "the cold shoulder." 
This was because it was something new and he did not 
understand its real object. After he had heard the sub- 
ject discussed in its various bearings his prejudices were 
removed, and he became its cordial supporter. The Old 
School or Anti-nomian Baptists were decidedly hostile to 
its operations. During one of his tours he passed through 
Grant county, lecturing on Sunday-schools and establish- 
ing them in various neighborhoods. At one place an Old 
School Baptist gave him fifty cents for his mission, and 
this coming to the ears of his brethren they summoned 
him before the church to give an account of himself for 
thus helping on the work of the devil. He would make 
no acknowledgements, and so they excluded him without 
any more ceremony. 

He continued in this work about two and a half years, 
and considering the opposition he met with his success 
was remarkable. He visited a great many localities where 
such a thing as a Sunday-school was never dreamed of; he 

K 



1 86 MEMOIRS OF 

there discussed the enterprise in all its bearings, and 
before he left, very likely a school would be organized. 
During the time he was connected with the work he estab- 
lished about one hundred schools, and thus laid the foun- 
dation for the accomplishment of much good. From that 
comparatively small beginning has grown up our present 
Sunday-school enterprise, which has established hundreds 
of schools, and gathered into their fold thousands of chil- 
dren. Hundreds of these children have been converted 
through the influence of their early training and are now 
numbered among the redeemed. 

Many of the neighborhoods that he visited were newly 
settled and the people were rude and uncultivated. Par- 
ticularly was this the case in that region of country bor- 
dering on the mountains. Here they were poor and some 
of them destitute of the necessaries of life. One day he 
dined with a Methodist preacher in Lewis county, and the 
fare consisted of a pitcher of water, a plate of corn-bread 
and a few slices of broiled middling. The lady of the 
house attempted to make an apology, but her husband 
stopped her short by saying, "If they could stand such 
fare all the time, Mr. Vaughan could certainly put up with 
it for one meal." 

On another occasion he was requested to stop and 
preach a funeral. He did so, and as the weather was 
warm he commenced the services at a stand away out in 
the woods. The congregation was large and every thing 
proceeded very well for a time, but after he had gotten 
about half through his discourse, a rough, dirty-looking, 
fellow entered the congregation and took his seat under a 
large tree. He had been in a fight out in the harvest- 
field, and presently the man with whom he had the diffi- 
culty followed him to the meeting, and as soon as they 



WM. VAUGHAN. 1 87 

caught sight of each other they renewed the battle with 
increased energy. Great excitement prevailed, and a 
woman, wife of one of the parties, jumped up and shouted 
at the top of her voice, ' ' Give it to him, Bill ! give it to 
him. Bill!" Finally the combatants were separated, and 
Mr. Vaughan, unable to allay the tumult, adjourned the 
meeting to a neighboring cabin, where the services were 
concluded without further disturbance. This was a dis- 
graceful scene, but it shows the state of society at that 
time in some portions of our commonwealth. There is 
one thing we will record to the credit of that community. 
Those disturbers of the peace and of religious worship 
were promptly arrested and fined to the fullest extent of 
the law. 

We will record one more incident that occurred during 
his Sunday-school agency. In traveling through Pendle- 
ton county, his road for a number of miles traversed a 
dense wilderness. The undergrowth was so thick he 
could only see for a few feet into the forest. He was 
mounted on a very fine horse that moved proudly under 
the saddle. Happening to look back he saw a very rough 
looking man a little distance behind him walking rapidly, 
as though he were trying to overtake him. Not liking his 
looks, he quickened his horse's pace, and then, after he had 
gone about two or three hundred yards, he looked back 
again, and there was that villainous-looking fellow still at 
his horse's heels. His speed was increased considerably 
but the man still kept close behind. He then pressed his 
horse into a gallop and left his pursuer far out of sight. 

On arriving at his appointment an hour or two after- 
wards, he related the circumstance to one of the brethren. 
He told him he thought he had made a lucky escape, that 
he knew the man and that he was a very desperate char- 



1 88 MEMOIRS OF 

acter. He had no doubt but that he intended to murder 
him, take his horse and money and decamp for parts un- 
known. Mr. Vaughan praised the Lord for his deliver- 
ance. 

In the year 1832, while still engaged in the Sunday- 
school work, he purchased a little farm in Fleming county, 
in the neighborhood of Bethel church, and about two 
miles from the little village of Elizaville. It was also 
about six miles from May's Lick and about twelve from 
Washington. 

It was in a good community, and the soil was new and 
fertile. It had been about four years since he sold his 
little place in Mason county, and it was doubtless a source 
of great pleasure to him that he was once more the owner 
of a home. He was raised in the country and always 
had a taste for agricultural pursuits. 

After his removal to Fleming county, he labored for 
several years as Sunday-school agent, and at the same 
time was pastor of the three churches above referred to, 
to-wit : Falmouth, Carlisle, and Bethel. After serving the 
Falmouth church for a year or two, he resigned and 
preached once a month to the church at Paris for about a 
year. 

In the fall of 1835 ne accepted the position of general 
agent in Kentucky for the American Bible Society, at a 
salary of $600 per annum. That was a liberal salary for 
any man to receive at that time for religious services, and 
he now had the prospect of sustaining his family in better 
style than it had ever been his privilege. But this pros- 
pect was soon blighted. Only six months had elapsed 
when the executive board of this society passed a resolu- 
tion to withhold their aid in circulating Mr. Yates' version 
of the New Testament, because the word baptizo was 



WM. VAUGHAN. 1 89 

translated by a word which means to immerse. This 
caused the Baptists to withdraw from the society, and Mr. 
Vaughan resigned his agency. 

While he was acting as agent for the above society, he 
visited Bloomfield, Nelson county, Kentucky, and 
preached once or twice to the Baptist church in that 
place. This was in January, 1836. They were without a 
pastor and being much pleased with his efforts, shortly 
after this they gave him a call to preach for them twice a 
month. After giving the matter a prayerful consideration, 
in the following April he accepted their invitation. 

As Bloomfield was a hundred miles distant from his 
home in Fleming, it became necessary for him to move 
with his family to that vicinity. He had not been in 
Fleming more than three and one-half years, and was just 
getting his place in such a condition that he could live 
upon it with comfort. But he had decided to go, for he 
believed that the finger of God was in the matter, direct- 
ing him to his new field of labor. Accordingly, he sold 
his little farm for nearly double the amount it cost him, 
and bidding adieu to many dear old friends in upper 
Kentucky, he started for his new home, near Bloomfield. 

On arriving there, he says, "I was deeply oppressed 
with melancholy and terrible forebodings." Some dark 
shadow seemed to hang over his spirit and he was over- 
whelmed with unaccountable sadness. This was so strong 
that he could not shake it off by a simple effort of his will. 
It seems that " coming events cast their shadows before.'' 
Only a few days after the family had arrived at their new 
home, his third daughter, Ann Davis Vaughan, was taken 
violently ill. She was only eighteen years of age, very 
beautiful and endowed with unusual powers of intellect. 
She had attended for several years the school of Mrs. 



190 MEMOIRS OF 

Lawson, in Elizaville, an elegant and highly cultivated 
lady, and under her training she had become well versed 
in the English branches. She also studied French with 
this lady and had made some proficiency in that language. 
She was full of life and was the light and joy of the 
household. A young physician in Northern Kentucky 
had been a suitor for her heart and hand; he was accepted, 
and they were to have been married in a few months. 
She was almost idolized by her parents ; but alas ! her 
time had come, and "she had sought her chamber to lie 
down and die." Her disease rapidly grew worse and in 
less than two weeks from the time she was attacked she 
had breathed her last. It was a sad bereavement to her 
parents. Their grief was intense. It was so hard to part 
with one so beautiful and young, and lay her away in the 
cold grave, never to see her loved face again. Mr. 
Vaughan had a violent chill, and narrowly escaped a 
severe attack of fever; but putting his trust in Him "who 
doeth all things well," he gradually rallied from the 
stroke. He had some hope though not as well grounded 
as he could wish that she had passed into a glorious im- 
mortality. She had never made a public profession of 
religion, but during her last illness she gave some indica- 
tions that she was concerned about her soul, and the last 
words that trembled upon her lips were "heaven!" 
"heaven!" "heaven!" We can not but indulge the 
hope that she is with her Savior. 

In making a record of her death Mr. Vaughan wrote 
these words : " Be still and know that I am God." 
" The Lord gave and the Lord hath taken away ; blessed 
be the name of the Lord." 

Mr. Vaughan was very cordially received by the church 
at Bloomfield, and he entered upon his work with flatter- 



WM. VAUGHAN. 191 

ing prospects of success. But he was subdued and sad- 
dened by the affliction he had recently passed through, 
and as he thought of his beloved daughter he shed many 
a tear. But this was not in a murmuring spirit, for he 
could say from the heart, "Not my will, but thine, Oh, 
God, be done." 

When he moved to the Bloomneld neighborhood there 
was living in the village a "hard-shell" Baptist preacher 
named Enoch Taber. He was destitute of all gentle- 
manly feelings, and had conceived a very great dislike 
for Mr. Vaughan. It was without cause, for they scarcely 
knew each other, and the latter had given him no occa- 
sion to become offended with him. This made no differ- 
ence with Taber, and in order to vent his spleen upon 
him he sent him a very coarse and abusive letter. He 
ridiculed the idea of God using instrumentalities in the 
converson of sinners, and very unkindly impugned his 
motives in coming to Bloomfield to preach. He said that 
his object was simply to gain members, and the more 
members the more dollars, and made several other unjust 
accusations. Mr. Vaughan being greatly depressed in 
spirits, on account of the death of his beloved daughter, 
was much troubled over it for a while, but, learning the 
character of the man, he concluded it was folly to grieve 
about any thing he could say. So he let it pass for what 
it was worth. 

Taber afterwards moved to Anderson county, Ken- 
tucky, where there was an extensive i( hard-shell " ele- 
ment, and through their influence he was made a Justice of 
the Peace. But he soon disgraced himself in his new 
neighborhood. He had a poor white girl living in his 
family as a kind of servant, and he treated her with so 
much inhumanity that the Grand Jury of his county 



192 MEMOIRS OF 

took hold of the case and indicted him. There was 
much excitement about the matter at the time, but how 
he came out on the final trial the writer is not informed. 
There was enough developed before the Grand Jury to 
ruin him in the opinion of all good men. 

During the first year of his pastorate at Bloomfield he 
lived for a year on a rented place, and then with the 
means he obtained by the sale of his farm in Fleming, 
and with the assistance he received from the Bloomfield 
church, he purchased a small farm about three and a half 
miles from Bloomfield, and lying near the Bardstown and 
Lexington road. Mr. Noel John, who married Francis, 
his second daughter, moved into the only dwelling on the 
place and began to cultivate the farm in partnership. It 
then became necessary for Mr. Vaughan to build another 
house for the accommodation of himself and family. It 
was small and inconvenient at first, but in after years he 
enlarged it and made it a very comfortable residence. 

Here he settled down, apparently for the remainder of 
his days, and devoted himself to his studies and the im- 
provement of his home. He was now in the fifty-third year 
of his age, but as active and vigorous as a man of thirty. 
He was full of hope and buoyant in spirits as a boy. He 
planted an apple orchard of select trees, the fruit of which 
he lived to enjoy for a number of years. He also set out 
quite a number of peach and cherry trees, and a lot of 
choice grape vines. These produced much fruit and 
added much to the comfort of his home. When he first 
assumed the care of the Bloomfield church there were a 
few disaffected members who gave him some serious 
trouble. He was a sensitive man, and opposition of this 
kind always distressed him very much. Their number 
was quite small, only three or four, and what they did 



WM. VAUGHAN. 1 93 

was through the influence of some outside parties. They 
made several charges against him, some of which were 
serious and some quite trivial. They were very active 
and did all in their power to cripple his influence. The 
church endured it as long as she could and then sum- 
moned them tc- appear before her and make good their 
accusations. Mr. Vaughan was present and triumph- 
antly refuted every charge. They were shown to be 
false accusers, instigated by a low, mean spirit, and on 
motion they were unanimously excluded. 

The church then had peace, and during his long pas- 
torate of nearly thirty-three years no serious trouble ever 
occurred to disturb the harmony of its membership. 

It has not been our purpose in writing these memoirs 
to confine ourself exclusively to the history of Mr. 
Vaughan, but to notice churches and other denomina- 
tional affairs with which he was either directly or indi- 
rectly connected. In pursuing this course brief sketches 
have been made of some of the leading men with whom 
he was in early life associated. It is also our purpose in 
carrying out this plan to give a brief history of a few of 
the churches with which he was connected as pastor or 
regular supply. We will therefore insert just here : 

AN ABSTRACT OF THE HISTORY OF THE UNITED BAPTIST 
CHURCH AT BLOOMFIELD, NELSON COUNTY, KY. 

"This church was constituted on March 12, 1791, un- 
der the name of the Regular Baptist Church of Jesus 
Christ, at Simpson's Creek Meeting-house. The brethren 
who then constituted this church were, at their own re- 
quest, dismissed from the Cox's Creek Church, and on 
the above-named day, after ' fasting and prayer,' met and 
were constituted by Brothers William Taylor and Joshua 
Carman and declared a gospel church of Jesus Christ. 



194 MEMOIRS OF 

"Immediately after being constituted, the church pro- 
ceeded to call 'Brother Wm. Taylor to go in and out 
before them, and Brother Carman to serve them as often 
as possible.' At the same time they appointed Saturday 
before the second Sabbath in each month as the day for 
transacting the business of the church; which day, after 
various changes, is still retained. ElderTaylor was chosen 
Moderator at the second regular meeting, and Brother 
Stallard, writing clerk. The church began at once to 
exercise a rigid and wholesome discipline over its mem- 
bers, hence we scarcely find a meeting in its early history 
without noting some case of discipline. It was very early 
determined that every member attend our days, otherwise 
to be dealt with accordingly. The young church soon 
had accessions by letter and baptism, and increased rap- 
idly in numbers. The first baptism recorded is that of 
Mary Simpson, on the ioth of June, 1791. The first 
received by letter were Brethren Stallard and Joseph Mc- 
Cullum ; also, Patrick McGee and Rachel, his wife, and 
Rebecca Heady. The first messengers appointed to the 
Association (Salem) were as follows : Benj. Cooper, Walter 
Stallard, Charles Polke and Smith King. Brother Drake 
was appointed first singing clerk at the same meeting, but 
at the next meeting declined, and Brother Evans was 
requested ' to raise the tunes.' 

"At a regular meeting held November ti, 1791, Brother 
Stallard was appointed to act as first Elder. Nothing 
worthy of note occurred during the year 1792, except the 
resignation of Brother Stallard as writing clerk, and the 
appointment of Brother Nathaniel Grigsby in his stead. 

"At the first meeting in 1793 Brother Taylor was direct- 
ed to draw ' ten pounds out of the funds, and Brother 
Carman five pounds ' for services rendered. Nothing 



WM. VAUGHAN. 1 95 

especial happened this year excepting the disciplining of 
several members for drinking too much, and one for 
' allowing fiddling and dancing in his house.' 

"In 1794 several additions were made by baptism and 
letter. Brother Ashby was ordered to have the meeting- 
house covered, but ' is not to give more than twenty 
shillings per hundred for clapboards, putting on and 
framing the roof.' Excepting a variety of cases of disci- 
pline, mainly for drunkenness, and the reception of many 
by letter, nothing notable occurs in the history of the 
church up to the year 1800. We notice, however, that 
the church in these early times never celebrated a com- 
munion season without observing the preceding day as a 
season of fasting and prayer. 

" The year 1801 was memorable for a gracious revival in 
the church ; some seventy-eight souls were added to their 
number, so that the church now numbered one hundred 
and eighty-two in good standing. At the December 
meeting of the same year, Brother Nicholas Langsford 
was appointed writing clerk in place of Brother Grigsby. 
God continued to bless the church during the year 1802, 
and many were added by baptism and letter. At the 
March meeting Brother Stallard received ' written orders 
to preach the gospel.' Jared Tichenor was appointed 
singing clerk April 9, 1802. 

"On August 13th, 1803, Brother Stallard was ordained 
to the gospel ministry by order of the church, Reuben 
Smith, Wm. McKay and Warren Cash acting as Pres- 
byters. 

"Note — One of the brethren cited before the church for 
the use of ' unsavory language,' and another disciplined 
for going to a race path and holding the stakes while the 
race was run.' 



I96 MEMOIRS OF 

"Nothing special during 1804. Notice only this strange 
medley of charges against one Brother Hughes : ' Disor- 
derly throwing a drunken man down and pulling him into a 
mud-hole, and embracing erroneous doctrines and refus- 
ing to give satisfaction to the church. He is therefore 
excluded until the Lord restores him by repentance." 

During the years 1805, 6 and 7, nothing of special 
note occurred excepting the appointment of Brother Mc- 
Daniel as singing clerk at a regular meeting in July, 1807. 
Matters appeared to proceed very smoothly in the church 
now for years. We notice several members excluded 
during 1010-11, 'for failing to fill their seats in the 
church;' also, several added by letter and baptism. In 
the year 181 1, July meeting, we find this remarkable 
charge laid in against one Brother Bland, remarkable be- 
cause against a Baptist, viz : ' having his child sprinkled 
by a Roman Catholic!' We are happy to add that 
Brother B. repented of his sin and was restored to his 
seat in the church. In 181 2, Francis Davis was licensed 
to preach the gospel, and seventeen added to the church 
by baptism. In 1813, 14 and 15, we notice nothing of 
very special interest excepting that Brother Zachariah 
Green is appointed writing clerk in place of Brother Ab- 
salom Hanley, May 13, 1815. 

"The year 1816 was a remarkable one in the history 
of the church, being signalized by a very gracious and 
general revival of religion and the mighty out-pouring of 
the Spirit of God, resulting in the addition of one hundred 
and sixteen souls to the church by baptism. In 181 7 God 
continued to bless the church ; thirty-six added by bap- 
tism. At a regular meeting February 8th, Brother 
Warder was invited to preach on the fourth Sabbath in 
each month. Nothing of interest transpired in 1818* 



WM. VAUGHAN. 1 97 

In 1819 and 20, nothing of special note occurred ; twelve 
additions by baptism during the year 1820. On Decem- 
ber 10, 1820, the church agreed to invite Brother Jacob 
Creath to preach at their monthly meetings. On August 
4, 182 1, the church dismissed a number of brethren to 
constitute a new church on Chaplin Fork. It was agreed 
October 6th, that ' we shut our meeting-house against 
all disorderly preachers.' On the 1st of June, 1822, it 
was agreed to invite Brother Isaac Taylor to preach on 
the second Sabbath in each month ; sixteen additions by 
baptism during this year. In 1823 we notice a queer 
case of discipline brought against Brother Peter Bruner, 
viz : 'He having said that in girting his saddle his hand slip- 
ped and struck him m the eye and burst the ball out on 
his check and that he set it back with his hand, and now 
denies saying so.' We are happy to say that Brother B.'s 
denial was sustained, and he was acquitted of having 
made the extravagant assertion. In December, 1824, the 
church appointed a committee ' to form a plan and draw 
a draft for building a new meeting-house.' On February 
12, 1825, Brother Spencer Clack was appointed writing 
clerk in place of Zachariah Green resigned, all in peace 
and harmony. Brother Silas Tichenor was appointed 
singing clerk, together with Brethren Bryan and J. Tich- 
enor. Agreed August 13 that ' no political discussion be 
permitted in our house of worship.' In March, 1826, it 
was resolved ' that Brother Clack be invited to preach on 
every fourth Lord's day.' At the May meeting certain 
brethren send as an excuse for not attending the meeting 
of the church that they have no horses to ride. The 
church resolved ' that male members who enjoy health 
and live at a moderate distance can get to church by 
some means or other; their excuse therefore is not re- 



198 MEMOIRS OF 

ceived.' On December 9, the building committee report 
the new house finished in part, at a cost of $4,350. 

" 1827 — These are happy days of peace. Brother Walter 
Stallard, much beloved in the Lord, departed this life on 
August 15, 1827, in the seventy-seventh year of his age. 
Several additions by baptism. Spencer Clack was elected 
moderator and John Milton, clerk. The year 1828 was 
notable for a glorious revival; about one hundred and fifty 
souls were added to the church. On May 8, 1829, the build- 
ing committee report the new meeting-house as finished ; 
sixteen additions during the year. Spencer Minor was ap- 
pointed clerk of the church on July 1 1 ; and on September 
12, Brother Philip Wilson was appointed singing clerk. In 
March, 1830, the church invited Brother Henry Thomas 
to preach for them on the first Lord's day in each month. 
October 9, 1831 — Brethren Henry and William Thomas 
set apart for ordination to the ministry, and in November, 
1831, it was agreed that Brother Jervis McKay be or- 
dained to the ministry at the same time with the above 
named. On November 13, a Presbytery, consisting of 
Francis Davis, Samuel Carpenter, Isaac Taylor, William 
Stout, Hardesty, and Clack ordained the above named 
brethren. On May 13, 1832, Brother Daniel Colgan was 
licensed to preach the Gospel — and on the 10th of No- 
vember Brother Spencer Minor was elected moderator in 
place of Brother Clack, and Brother Green Duncan 
elected clerk instead of Brother Minor. In 1833, twenty- 
four were received by baptism. Total membership up to 
September 5, three hundred and sixty-eight in good stand- 
ing. 1834 is memorable for the exclusion of all those 
members sympathizing with, or adhering to the doctrines 
as taught by Alexander Campbell — some fifty-seven mem- 
bers withdrew immediately and styled themselves 'United 



WM. VAUGHAN. 1 99 

Baptists.' .This event occurred on May 10, 1834. The 
following resolution was adopted by the church at said 
meeting, viz.: ' That we as a church have been greatly 
imposed upon by certain men denying that they have 
any creed, yet they have come into our house and 
preached the peculiar doctrines of Alexander Campbell 
and thereby have been sowing the seeds of discord among 
us ; we therefore close our doors in future against such 
men.' 

"The church generously allowed these schismatics the 
use of the meeting-house on certain days in each month. 
Brother Isaac Taylor was called to the pastoral care of the 
church, and Brother Richard K. Calvert elected clerk in 
lieu of Green Duncan, June 7, 1834. Agreed at July 
meeting 'that Brother Fisher be invited to preach for us 
on the fourth Sunday in each month the balance of this 
year.' Notwithstanding the great troubles and split in 
the church, God did not forsake his people — a goodly 
number were added by baptism even in the midst of this 
disturbance. In 1835, tne church enjoyed a season of 
rest from her troubles. Saturday before the second 
Lord's day in February, 1836, Brother William Vaughan 
was called to preach for the church. He united by letter 
with this church on Saturday before the second Lord's 
day in July, 1836. In 1837 Brother Isaac Taylor resigned 
the pastoral care of the church at a November meeting. 
At a February meeting in 1838 Brother Vaughan was 
called to the pastoral care in lieu of Brother Taylor. The 
Lord graciously added to the church thirty-four souls by 
baptism during the year. In 1839 several were added to 
the church by baptism. At October meeting Brother 
Harvey McKay was licensed to preach. A gracious re- 
vival occurred during 1840, resulting in an addition of 



200 MEMOIRS OF 

thirty-three members by baptism. In 1841 the church 
enjoyed peace and love. In 1842 another glorious re- 
vival was enjoyed, resulting in forty-six additions by 
baptism. 

"At May meeting in 1843 the following resolution was 
passed, namely: 'That all kinds of instrumental music 
be forbidden in the meeting-house on every occasion.' 
At November meeting Brother J. M. Taggart was licensed 
to preach. Protracted meeting held in 1844 — pastor as- 
sisted by Elder A. D. Sears, of Louisville, resulting in 
forty additions by baptism. At May meeting in 1845 
Brother Albert Tichenor was appointed assistant singing 
clerk. On December 27th, Brother J. M. Taggart was 
by order of the church ordained to the Gospel ministry 
by a presbytery consisting of Elders V. E. Kirtley and 
William Vaughan. In 1846 church was in peace and 
harmony. Protracted meeting held in November — pastor 
assisted by Elder Moses Aiken, of Glasgow; twenty-two ad- 
ded by baptism. Nothing of especial interest in 1847 an d 
1848. At September, 1849, five delegates were appointed 
to a convention at Cox's creek church, to be held on 
Friday before the fifth Lord's day in this month, for the 
purpose of forming a new association. Protracted meet- 
ing held in September, 1850 — pastor assisted by Elders 
T. R. Pitts and I. T. Tichenor — nineteen additions by 
baptism. 

"At meeting on June 12, 1852, Brother J. M. Weaver 
was licensed to preach the Gospel — thirteen added to the 
church during the year. At April meeting in 1853 the 
office of eldership was abolished. The following pre- 
amble and query were submitted to the church at the 
March meeting, 1856, viz.: 

" 'Whereas, it has become fashionable to a considerable 



WM. VAUGHAN. 201 

extent in some sections of the country for professors of 
religion to go to balls and engage in the civil amusement 
(as it is called) of dancing; now in order to obtain 
an expression of the church on that subject, and to 
obviate any difficulty that may arise in future, I submit 
the following query: 'Does this church approve of the 
aforesaid practice in any of her members?' Answered 
emphatically ' No ! and any members guilty of the same 
will subject themselves to the discipline of the church.' 

"In 1856, eighteen souls were added by baptism. In 
1857-58 several additions by letter and baptism. In 1859 
twenty souls were added by baptism. During the war 
the church was occupied a part of the time by Federal 
soldiers. 

"In 1866 twelve were added by letter and baptism. 
In July, 1868, the colored members were granted letters in 
order to form themselves into a separate church. In 
March, 1869, Elder Thomas Hall was called as pastor, and 
elected moderator, in lieu of Dr. Vaughan, who was en- 
tirely disabled by a fall from performing pastoral duty. 
The church enjoyed in 1873 a gracious revival, in which 
eighteen young souls were added to the church." — From 
the minutes of the Nelson Association,held with the New Salem 
church in September, 1875. 



CHAPTER XIV. 



In September, 1836, the Elizabethtown church sent 
Brother S. L. Helm, who was then quite a young man, as 
a messenger to the Salem Association, with the request 
that he would see Mr. Vaughan, who was a member of 
that body, and ascertain if he would preach for them the 
third Saturday and Sunday in each month. Dr. Helm 
thus describes his meeting with him : 

"My first acquaintance with Dr. Vaughan was at the 
Salem Association, which met with the New Hope church, 
Washington county, Kentucky, in September, 1836. I 
went there as a messenger from the church at Elizabeth- 
town, and to invite Dr. Vaughan to preach for us one 
fourth of his time. The first speech I ever heard him 
make was in that meeting, and on the missionary ques- 
tion. The anti-mission partyVere beginning to create 
some disturbance in that Association. He won me to 
him by the bold, fearless and sensible manner in which 
he spoke. Some resolution — I do not remember in what 
shape — was introduced, which favored anti-mission senti- 
ments. Dr. Vaughan, in the course of his remarks, said 
that ' the best way to get clear of snakes was to kill the 
eggs.' I believe some of the brethren never entirely for- 
gave him for that speech. On Sunday morning Edmund 
Waller, Dr. Vaughan and Joel Gordon were appointed to 
preach. Waller delivered the first sermon, a strong but 
highly Calvinistic discourse. Dr. Vaughan followed. 



WM. VAUGHAN. 203 

His text was Hebrews vii.:25 : ' Wherefore he is able to 
save to the uttermost/ etc. I had never before heard 
such a sermon. The large audience was spell-bound. 
When he closed Gordon was to follow. But the scene that 
succeeded beggars description. Gordon rose up and be- 
gan to sing ' Show pity, Lord, oh Lord, forgive/ etc. 
Tears started from his eyes. The whole congregation 
stood up and there was weeping on every side. Brethren 
Wm. M. Brown and Colman Lovelace joined in the song 
and began an old-fashioned hand-shaking. Soon they 
were on the ground among the people, and to me it was 
the most delightful religious meeting I ever attended. 
I heard that sermon nearly forty-two years ago, and I be- 
lieve I could to-day repeat every important thought in it, 
so deep was the impression made upon my mind." 

When Brother Helm returned home he made such a 
favorable report of Mr. Vaughan's preaching that the 
church invited him, without delay, to preach for them 
one Sunday in a month. He was not invited to the pas- 
torate, for Elder Colman Lovelace held that position, bu 
to supply the pulpit in conjunction with the pastor. 

During the time he preached for that church, S. L. 
Helm was regularly ordained at Brandenburg, Kentucky, 
to the gospel ministry. Mr. Vaughan preached the ordi- 
nation sermon, from I. Timothy, iv.:i6 : " Take heed unto 
thyself and unto the doctrine." Dr. Helm, in speaking 
of this effort, says : " It was simply grand." 

The venerable Samuel Haycraft says that he was mos 
highly esteemed by the church and community, and tha 
his labors were greatly blessed. His congregations were 
large and attentive. At one time the various denomina- 
tions in town held a "union meeting." Such meetings 
were very common at that time. Mr. Vaughan was no 



204 MEMOIRS OF 

much in favor of them, as they frequently result in strife 
and confusion before they close. However, he waved 
all objections and entered it as heartily as he could. 
Quite a number professed religion, and when the results 
were divided, the Baptists received a full share. Some 
thought they got more than their, portion, but no unfair 
means were used to make proselytes. 

As Bloomfield was some distance from Elizabethtown, 
in traveling between these places he would frequently 
have appointments to preach at intermediate points. In 
going to Elizabethtown once, he preached at a certain 
church, and in the course of his remarks bore down 
pretty heavily upon church members who were in the 
habit of using intoxicating liquors as a beverage. It so 
happened that the church was disciplining one of its 
members for drunkenness, and he and his friends were 
present and became very much offended at what he said. 
He left an appointment to preach at the same place on 
his return, and when he rode up to the church some one 
of the members told him he ought to make an apology, 
as he had hurt that brother's feelings. He agreed to do 
so at the beginning of the sermon, but forgot it. In the 
course of his sermon he recalled it to mind, and drawing 
his hand across his forehead, he remarked: " God bless 
you, brethren. I understand some of you got mad at 
me when I preached here before because of what I said 
about the use of intoxicating liquors by members of the 
church. Now I can appeal to my Maker that I did not 
intend to wound the feelings of any brother, for at the 
time I made the remarks I did not know that there was a 
single drunkard a member of the church." 

In pursuance of the plan of this work, we will now 
give a brief historical sketch of the Elizabethtown church. 



WM. VAUGHAN. 205 

It deserves a place in these records because it is the oldest 
constituted Baptist church in Kentucky, and because from 
her so many ministers have gone forth to preach the 
unsearchable riches of Christ. 

It is from the pen of the Hon. Samuel Haycraft, and 
was the circular letter to the Salem Association, which 
met September 22, 187 1, with the Big Spring church. 
We do not give the circular entire, but copious extracts : 

" The church was constituted by Elders William Taylor 
and Joseph Barnett, on the 18th day of June, 1781, under 
a green sugar tree, situated between Hayne's station and 
the present site of Elizabethtown, about on the present 
town line. There were eighteen members in the organ- 
ized constitution — among them were Jacob Vanmeter and 
Letty Vanmeter, his wife, and Jacob Vanmeter, Junior. 
Elder John Gerrard was a member of this church and 
set apart as their pastor, and perhaps made one of the 
eighteen members. 

" The church had numbered ninety years in June last, 
and the oldest record left is in the handwriting of Samuel 
Haycraft, Sen. (my father), dated 29th January, 1787 — 
more than eighty-four years ago. In May Elder Ger- 
rard was captured by the Indians and never heard of 
again. 

"From that period up to 1787, the church had occa- 
sional preaching, supplied by Elders Taylor and Barnett. 
In February, 1787, Elder Joshua Carman was called as a 
supply. When the church first represented herself in the 
Salem Association, she had thirty-seven members, and 
was the oldest in the Association. Cedar Creek church, 
in the now county of Nelson, was constituted in the same 
year. Cedar Creek, Cox's Creek, Severn Valley and 
Bear Grass were the four churches that made and formed 



206 MEMOIRS OF 

the Association. Of the thirty-seven members in the 
church at that time not one remains alive. 

"In the course of a few years, the population extended, 
and persons connected themselves with the church, re- 
siding at distant points, and the church meetings were 
alternately held at Nolin and Severn's Valley. The 
records generally show a rigid discipline, and required a 
punctual attendance of members, and kept watch over 
the conduct of members. 

"In November, 1790, the church agreed to take into 
consideration the propriety of the calling of Jonah 
Dodge to ordination, and in October, 1791, he was or- 
dained as a minister and was called to the care of the 
church one-half of his time, at a salary of ^£30 in con- 
venient trades, to be paid by Brethren John LaRue, 
Robert Hodgen, Joseph Kirkpatrick and Philip Phillips. 
The call accepted, and in disposing of the services Elder 
Dodge was to attend one-third of the time at the valley 
and two-thirds at Nolin. In November, 1792, he was 
again called, and his time divided so as to preach in 
different parts of the church boundary in each month. 
One point was the Knoll, a mound from which the river 
Nolin takes its name. 

" Up to this time and after the church had enacted 
strict discipline, and great attention paid to reconcile 
differences in the church and to redress grievances ; dis- 
orderly conduct or dishonesty was closely dealt with and 
punctual attendance of members required, the afflicted 
visited, desponding members encouraged, and the poor 
assisted. 

" In April, 1794, a charge was entered against a mem- 
ber of influence, active in the church from the year 
1789, for allowing what was then called ' frolicking ' 



WM. VAUGHAN. 207 

about his house, and suffering his children to attend 
'frolics/ and, being repeatedly cited, he attended in 
June, but had grown rich and would not make satisfaction, 
and was excluded. 

" In 1796 a member was excluded for intoxication, 
and the minister, Elder Dodge, was instructed to publish 
it next day. 

" In 1802 it was decided by the church that dealing 
with members for private offenses should be private. 

"The list of members in 1801 was forty-seven. The 
church had in 1801 joined the Green River Association. 
Shortly after the venerable Joshua Morris commenced 
preaching to the church ; in September, 1801, prayed at 
opening and received seven members by experience ; in 
October, met praying ; had no business to do but to 
praise God, and received twenty members on November 
n; in December, nine members; in January, 1802, re- 
ceived twenty-two members. At this meeting the state of 
feeling towards the man of God, who was used as an in- 
strument in the revival, was manifested by the clerk, for, 
in recording the names of those received by experience, he 
wrote the name of Joshua Morris and then slightly 
blotted it out. The writer remembers the day — sixty- 
nine years now past. The weather was mild for the 
season, and the baptismal scene on the valley creek was a 
solemn and pleasant occasion. A vast crowd stood upon 
its banks as one after another stepped into the stream and 
were buried with Christ in baptism. At the slight inter- 
vals hymns of praise and shouts of rejoicing rent the air- 
I never can forget it. The venerable Morris was so filled 
that he seemed as one snatched up into the heavens. 
Although but a child, I was filled with solemn awe. In 
February thirteen more members were received. 



208 MEMOIRS OF 

1 ' This revival came to a close with the addition of one 
hundred and one members; among them were Isaac 
Hodgen, John Hodgen, James Haycraft and Josiah 
Dodge,all of wnom became preachers. A sheet of the 
proceedings during the revival is lost, which, according 
to a list afterwards made out, lost forty-five names, which 
shows the real number added to the church to be one hun- 
dred and forty-six. 

"During the remainder of the year the church had 
much distress, in consequence of some of the young 
members falling back into the world. The prevailing 
vices that seemed to infest the church, or, rather, that 
disorderly portion, was drinking, swearing, attending 
horse races, fighting, etc. But amidst these discouraging 
scenes there was a band that stood faithfully to their 
posts, and up to March, 1803, they were closely attended 
to. The most refractory were excluded and some almost 
desperate cases were reclaimed, and the church of Christ 
stood firm and unshaken. 

"In May, 1803, the church obtained a letter of dis- 
mission from Green River Association and again joined 
Salem. At this time the church called Elder Alexander 
McDougal to preach to them. He was the grandfather 
of the late Alexander W. LaRue, one of our most useful 
preachers. That devoted and highly-gifted brother was 
called home some years since. 

"From 1803 to 1812 the church seemed to move on 
with but little deviation. Some members were refractory 
and were excluded; some additions were occasionally 
made. During this time strict discipline was observed 
and some members were excluded and restored more 
than once. 

" In April, 181 2, the record shows the commencement 
of better times. Ten members were added by experience. 



WM. VAUGHAN. 209 

" In June, 1814, James Hay craft was licensed to 
preach in the bounds of the church, and in March, 1815, 
extended to sister churches. 

"Up to March, 1819, the church moved on in the 
usual way, with occasionally an addition by baptism or 
letter, and was about balanced by exclusions and dis- 
missions. At this meeting it was discovered that the 
church had lost her constitution, or articles of faith, 
and Brethren Anthony Vernon, William Quinn, Asahal 
Phillips and Samuel Abell were appointed to prepare ar- 
ticles ; and the present articles of faith were reported 
and adopted in June, 1819. 

"Long since that period the then venerable Jacob 
Vanmeter (the younger) informed me that the church was 
mistaken about losing its articles, as the church was con- 
stituted upon that veritable old and strong document, 
the Philadelphia Confession. 

"In November, 1820, Elder David Thurman was 
called as pastor and accepted the call for the third Sab- 
bath. He is now dead, and has been for many years. 
He was mighty in the gospel, the best disciplinarian in 
the Association, of which he was moderator at his death, 
a zealous, faithful and fervent preacher, and deserves a 
volume in his memory. It was to him, in the year 1831, 
that I first related my experience, at my home, and to him 
I am indebted for counsel and encouragement and ardent 
friendship. He was father of Elder Robert L. Thurman, 
now one of our most useful and persevering servants of God. 

"On April 6, 1822, Brother Coleman Lovelace was 
licensed to preach in the bounds of the church, and in 
July following his liberty extended to sister churches, and 
on August 2, 1823, he was ordained by Elders Alexander 
McDougal, Daniel Walker and Simeon Buchanan. 



2IO MEMOIRS OF 

"In 1827 a revival of religion commenced, under the 
preaching of Elder Lovelace, which extended to the head 
of Young's Creek and continued until January, 1829. 
The total additions by baptism, relation, letter and resto- 
ration were sixty-six. 

"In 1832 a prayer was commenced by the brethren in 
a school-house about two and a half miles east of town, 
near Thomas Swan's, which became interesting and was 
continued Sabbath after Sabbath. Elders Lovelace and 
Rogers were called, a considerable revival commenced, 
and extended to town and west several miles, and at last 
closed with the addition of seventy-six members. Shortly 
after the members of the church commenced prayer 
meetings on Thursday nights and Sabbath mornings, 
which have been kept up ever since, with but few inter- 
ruptions. 

" In February, 1833, the church resolved that members 
in good standing in the Separate Baptist churches, suing 
for membership in the church on the terms of the general 
union, might be received. 

"It is within the memory of the writer that some, and 
particularly Brother Horace Buckner, was of the opinion 
that such should be baptized, but Elder David Thurman 
being with the church on that day gave such reasons as 
quieted all objections, and a member was on that day re- 
ceived under the resolution. 

"September, 1834. At this meeting Squire L. Helm 
was received by experience and baptism. He was grand- 
son of Thomas Helm, who I believe was an original mem- 
ber in 1 781, was the son of George Helm, Esquire, who 
at his death was a member of our church, and filled many 
stations in the county and was a member of the Legisla- 
ture of Kentucky. His mother, Mrs. Rebecca Helm, 



WM. VAUGHAN. 211 

now dead, was then a member of the church. She was 
a daughter of John LaRue, a ruling elder, so that our 
beloved brother Squire is a Baptist of Baptists in both 
descending lines. He was licensed to preach by the 
church in November, 1836, and afterwards ordained at 
Brandenburg, Ky., and since that period has occupied so 
wide a field of usefulness in various parts of the state, 
having filled the place of pastor at Brandenburg, Owens- 
boro, Louisville, May's Lick and Covington, and is so well 
known as an eloquent and forcible preacher, and such 
success has attended his meetings, and he occupies such 
a high place in the affections of the denomination, that it 
is useless to speak further of him. 

" In June, 1835, a protracted meeting was commenced 
by that eloquent divine and successful revivalist, Elder 
Thos. J. Fisher, which resulted in an overwhelming 
reward. Elder Fisher baptized seventy-one. The whole 
additions to the church as the fruits of that meeting were 
ninety-two. The meeting lasted six weeks. During 
about ten days at the close he was assisted by the lament- 
ed Elder John S. Wilson, who preached his last sermon 
on earth in our pulpit, and, although by removals, new 
churches formed and other causes, the church has greatly 
decreased in numbers, yet some of our most efficient mem- 
bers are the fruit of that revival. 

"In 1834 the church numbered one hundred and sev- 
enty-two; in 1835, two hundred and forty-eight; in 1836, 
two hundred and twenty-four; in 1837, two hundred and 
thirty. 

" The church has enjoyed the preaching of Elders John 
Gerrard, William Taylor, Joseph Barnett, Joshua Carman, 
Josiah Dodge, Alexander McDougal, David Thurman, 
Coleman Lovelace, Russell Holman, Robert L. Thurman, 



212 MEMOIRS OF 

George H. Hicks, Jacob Rogers, Thos. J. Fisher, William 
Vaughan, John H. Yeaman, William L. Morris, J. Lansing 
Burrows, Preston Samuels, J. Toll. Miller, William C. 
Jones, James C. Rush and John LaRue Gatton, our pres- 
ent pastor, together with the occasional preaching of vis- 
iting preachers, including some of this state, also from 
distant states." 

' ' Out of her membership have sprung the following 
preachers : Josiah Dodge, James Haycraft; Isaac Hodgen, 
Coleman Lovelace, Jacob Rogers, Squire L. Helm, Wil- 
liam L. Morris, Alexander W. LaRue and J. H. Yeaman, 
the four last named, together with Isaac Hodgen, were de- 
scendants of the old fathers of the church. 

"There are facts and circumstances connected with the 
early history of this church with which the present genera- 
tion is little acquainted. When the present wide-spread 
and favored country was but a wilderness, when not a 
human habitation was to be found between Louisville 
(then called the Falls of the Ohio), and Green River, save 
a few families who had ventured here, a dense forest and 
unexplored, and commenced a rude settlement ; then the 
lamented John Gerrard, a minister of God, came like 
John the Baptist, ' the voice of one crying in the wilder- 
ness,' and finding a few of the disciples of the Lord Jesus 
Christ like sheep without a shepherd, on the eighteenth 
day of June, 1781, they were collected together under a 
green sugar-tree, and in church covenant they gave them- 
selves to the Lord and to one another, and were consti- 
tuted a Baptist Church. Then they did not occupy a 
house of worship as at present; then there was no waving 
harvests or burdened fields of corn or hospitable mansion 
to receive, shelter and cheer the man of God after deliver- 
ing his message of peace, but in some humble log cabin 



WM. VAUGHAN. 213 

or rude half-faced camp, or perchance under the shade 
of some spreading tree, the humble disciples met like 
brothers, surrounded by dangers in a forest of unknown 
boundary, not knowing at what moment the savages would 
break in upon them. They had fears without and fight- 
ings within. Could we of the present day look upon a 
group giving a correct representation of one of these re- 
ligious assemblies it might strike us as somewhat grotesque 
if not ludicrous. Imagine the male members partly in 
Indian costume, leather leggings, breech-clothes and moc- 
casins, with hats made of buffalo wool rolled around white- 
oak splints and sewed together, and the females in the 
simple costume of bed-gowns and petticoat, all of buffalo 
wool, underwear of dressed deer-skin, for as yet no flax, 
cotton or sheep's wool was to be found in the wilderness 
home. The males sat with rifles in hands and tomahawks 
at their sides, with sentry at the door ; yet they feared God 
and considered themselves highly favored, for they had the 
word of life dispensed and sanctuary privileges. A strik- 
ing feature was unaffected simplicity of manner ; then no 
aristocratic curl of the lip was seen ; they were all live men 
and chosen, having the native dignity which made men 
free, which made men equal; the stout arm, the fearless 
heart; the honest man then outweighed a purse of gold. 
The church thus formed was happy ; they met as often as 
they could, and how sweet and refreshing the solemn 
words which fell from the lips of the man of God. 

"But alas, how inscrutable the ways of providence. 
This infant church was soon called to bear a dreadful 
blow. In eleven short months the savage tribes who 
claimed the bloody ground searched out the abode of civ- 
ilized man, and in May, 1782, made an inroad, and the 
minister, Elder Gerrard, was taken captive and he was 



214 MEMOIRS. 

never heard of again. Whether he was slain in the 
retreat, burned at the stake, or lingered in captivity, none 
can tell. And, like Moses, the place of his sepulchre no 
one knows to this day. His ministry on earth was short, 
but the memory thereof was embalmed in the hearts of 
his surviving friends and there lived until they died, and 
now lives with them in heaven, for all the church of his 
day have long since passed away." 



CHAPTER XV. 



On the first Saturday in April, 1837, Mr. Vaughan was 
unanimously called to the care of the Lawrenceburg 
church, Anderson county, Kentucky, and as this point 
was much nearer his home than Elizabethtown, he con- 
cluded to accept the call and relinquish the latter ap- 
pointment. The brethren at Elizabethtown were reluc- 
tant to part with him, but they could not insist on his 
continuing his visits. He entered immediately on his 
labors at Lawrenceburg, and was at once greeted with 
large and appreciative congregations. 

This church was constituted June 23d, 1834. The ser- 
mon on that occasion was delivered by Rev. S. M. Noel, 
D. D., of Frankfort, Kentucky. Their first pastor, Rev. 
Jordan Walker, was chosen on the 31st of July, 1834. 
He afterwards left the missionary Baptists and identified 
himself with the " Old School" brethren. 

When Mr. Vaughan entered upon his work in this 
place in 1837, the membership of the church was much 
scattered, but he soon rallied them, and every thing moved 
on prosperously. In July, 1841, the church enjoyed a 
gracious revival of religion, in which twenty souls were 
received by experience and baptism. The pastor was 
assisted by Elders J. M. Frost and Josiah Leak. In this 
meeting there were three persons received who after- 
wards became preachers of the gospel. These were 
James T. Hedger, Robert R. Lillard and the writer of 



2l6 MEMOIRS OF 

these memoirs. It was rather remarkable that three 
prospective preachers should be gathered in at one meet- 
ing. Robert Lillard, son of General Christopher Lillard, 
a member of the Lawrenceburg church, was a young 
man of unusual promise. While a student of Mr. Blair, 
in the Lawrenceburg seminary, he distinguished himself 
for proficiency in his studies, and his correct deportment. 
He was, in 1842, matriculated in Georgetown college, and 
in 1844 or '45 was graduated in the same class with J. W. 
Warder, now pastor of the Walnut Street Baptist church, 
Louisville, Kentucky. Warder took the first honors and 
Lillard the second. The difference between them, how- 
ever, was slight. Lillard, in lieu of the valedictory, de- 
livered a Latin salutatory. 

Not long after his graduation, the Rev. John L. Waller 
associated him with himself as one of the editors of the 
Christian Review. His vigorous and sprightly pen soon 
attracted the attention of the public, and had his life been 
spared he would have made one of our ablest writers. 

As a preacher, he was very promising. His sermons 
were instructive and manifested much thought. There 
was no man of his age, his superior in Kentucky. In 
1846 or '47 he was married to a Miss Whitly, of Crab 
Orchard, Kentucky, and now there seemed to be a bright 
prospect before him. "But man's days are as a hand 
breadth," and " at his best estate he is altogether vanity." 
In the 23d year of his age he was attacked with a violent 
fever, and, in spite of every attention, in a few weeks he 
died. This seems to us a mysterious dispensation, but 
God knows best. The Master had use for him in heaven, 
and sent for him to come up higher. 

While engaged in another meeting in Lawrenceburg, 
in which he was assisted by the Rev. Samuel Baker, D. 



WM. VAUGHAN. 217 

D., now of Russellville, Kentucky, Dr. Baker relates the 
following incident, illustrative of Mr. Vaughan's inde- 
pendence and plainness of speech : 

"I was with him at a protracted meeting at Lawrence- 
burg, in this State. It was a good meeting, and a large 
addition was made to the church. On the last day of the 
meeting, quite a number of Old School .'Baptist brethren 
were present, and sat together on the front seat. Brother 
Vaughan, in his sermon, spoke of the goodness of God 
in reviving his work, and pouring out his blessing upon 
the church. And then, looking right down upon his 
Old School brethren, he thus addressed them : 'And now, 
brethren, I want to know what you are doing in these 
times. I will tell you what you are doing — you are quar- 
reling about doctrine and drinking too much whisky. 
Some one ought to tell you of it, and I reckon I might as 
well do it as any one.' " 

While preaching to this church, the celebrated Single- 
ton-will case was brought from Woodford county to Law- 
renceburg, for trial. A large amount of property was 
involved, and the best lawyers in the State were employed 
on one side or the other. Among them were Henry 
Clay, John J. Crittenden, Thomas F. ^Marshall, Judge 
Robertson and Aaron K. Wooley. 

It so happened that the case was on trial at one of Mr. 
Vaughan's meetings, and on the Sabbath the lawyers 
came out to the Baptist church. Rev. G. R. Pitt, of 
Scott county, was present and expected to preach, but 
when he saw them enter the church his heart failed him. 
Says he to Mr. Vaughan, "It is of no use to talk; I can 
not preach before these men ; you have it to do or there 
will be nothing said." Mr. Vaughan remonstrated, but 
it was of no use, so he arose, and after the usual intro. 

M 



2l8 MEMOIRS OF 

ductory services he took his text and commenced his dis- 
course. At first he manifested some embarrassment, but 
he soon recovered himself and for an hour he delighted 
his audience with one of the happiest efforts of his life. 
His theme was the judgment, and Mr. Clay seemed to be 
particularly interested throughout the whole sermon. 
When he had finished he came forward and gave him his 
hand and warmly congratulated him. As an evidence of 
Mr. Clay's wonderful recollection of individuals, he told 
Mr. Vaughan that he remembered him well when he was 
an apprentice boy in Lexington, and related several inci- 
dents that showed he was not mistaken. 

It was customary with Baptist preachers thirty or forty 
years ago, to make long tours through the country on 
horseback, and preach from point to point. They would 
send out their appointments] in advance, covering some- 
times a period of a month or more. Occasionally they 
would spend several days in a place, and the Lord won- 
derfully blessed their labors. Mr. Vaughan, while on a 
tour of this kind, in 1839, stopped in the town of Har- 
rodsburg, and preached two or three discourses. There 
was no Baptist church in the place at that time, but there 
were a number of Baptists living in and around town, 
and they were so well pleased with his pulpit efforts that 
they urged him to come there and constitute a church. 
He did so during that year, and at their unanimous solici- 
tation he agreed to serve them as pastor for one Sunday 
in a month. Among the membership of this church were 
the Slaughters, the Burfords, the Alexanders, etc., all 
staunch and godly persons, and unsurpassed by any 
church members in the State. They had no house of 
worship at the time, but were generously allowed to oc- 
cupy the Presbyterian house of worship. These brethren, 



WM. VAUGHAN. 2IQ 

wishing to erect a new and more commodious edifice, 
proposed to the Baptists to buy their old one, and as it 
was a very comfortable building, they immediately raised 
the money, bought it and paid for it. They still occupy 
the same house, but it has been remodeled and greatly 
improved. The church prospered under his ministry, 
and during the five years he served them he received 
about a hundred by experience and baptism. His con- 
gregations were encouraging, and embraced many of the 
most intelligent and cultivated in the community. His 
sermons, as they always were, were rich in thought and 
evangelical in sentiment. 

During one of his monthly visits to Harrodsburg he had 
occasions to visit Gov. Slaughter's, several miles in the 
country. As he was going along, he was not certain he 
was in the right road, and meeting a member of the Re- 
formed church, he inquired of him the way. "What," 
said the man, "do you inquire of a Campbellite the way?" 
"Oh yes," was the reply, "the way to Slaughter's, but 
never the way to heaven ! " 

At another time he announced that at the next monthly 
meeting the Rev. William C. Buck, of Louisville, would 
be present and that he would preach for them on Sunday 
morning. He stated in addition to this that they must 
give him a fine audience, for he was one of the best 
preachers in the state. This was so, but at times from 
some reason he would make a complete failure. It was 
probably owing to a highly nervous temperament. The 
time of meeting arrived and Mr. Buck and Mr. Vaughan 
were both present. The audience was splendid and full 
of expectation. Mr. Buck announced his text and pro- 
ceeded with his discourse. All went well for about 
fifteen minutes, when all at once he seemed to be involved 



2 20 MEMOIRS OF 

in confusion and darkness. Finding all his efforts to ex- 
tricate himself was in vain, he paused and remarked to the 
audience that when he began every thing was as clear as 
day, but an impervious cloud had come over his mind 
and that he could not go any farther. "Now," says he, 
' 'Brother Vaughan is to blame for all this, for he has 
raised your expectations by telling you I was a great man." 
"It is a mistake, Brother Buck," says Mr. Vaughan, "I 
never told the audience that you were a great man, for 
the fact is, I never thought so." 

He did not intend by any means by this expression to 
mortify Mr. Buck, but he made it simply from his in- 
veterate love of humor. 

In closing this brief notice of his pastorate in Harrods- 
burg, we will give a sketch of the early preaching of the 
Gospel in that place, and Mr. Vaughan's connection with 
the organization of the Baptist church in that town, the 
oldest existing settlement in the state. It was prepared 
by the Rev.W. P. Harvey, the present esteemed pastor of 
Harrodsburg church. 
"Rev. T. M Vaughan: 

"Dear Brother — With great pleasure I accept your 
invitation to give a sketch of the early preaching of the 
Gospel in Harrodsburg, and subsequently the relations 
sustained to the organization of the Baptist church by 
your revered and now sainted father. 

"Not only tradition, but history says that the first 
preaching west of the Alleghany mountains was in Har- 
rodsburg, by Rev. William Hickman. This is not correct. 
Because William Hickman left Virginia for his tour of 
observation in Kentucky, February 23rd, 1776, and he 
arrived in Harrodsburg, April 1st, 1776, having made the 
journey in thirty-six days. I have this information from 



WM. VAUGHAN. 221 

William Hickman's autobiography. Collins' History of 
Kentucky, vol. i, page 441, contains the following in- 
formation : 'The Rev. John Lythe of the church of 
England came early in Kentucky. When Col. Henderson 
established his proprietary government in 1775, Mr. 
Lythe was a delegate from Harrodsburg settlement to the 
legislative assembly. The delegates met on the 23rd of 
May, 1775, and the Assembly being organized, divine 
service was performed by the Rev. Mr. Lythe, one of the 
delegates from Harrodsburg, in the fort at Boonsborough.' 
This was eleven months before William Hickman came 
the first time to Kentucky. It has been denied that Mr. 
Lythe preached a regular sermon and claimed that he 
acted as chaplain to the assembly by reading a prayer. I 
quote from Henderson's journal, Collins' History, vol. 2, 
page 500. Speaking of a large elm tree, he says, "This 
divine tree is to be our church, council chamber, &c. 
Having many things on our hands we have not had time 
to erect a pulpit, seats, &c, but hope by Sunday night 
to perform divine service in a public manner, and that to 
a set of scoundrels who scarcely believe in God or fear 
a devil.' I have no doubt he acted as chaiplain but he 
also preached a regular sermon. 

"1. If he was going to act only as chaplain, why say that 
the shade of the elm tree was to be a church? 

"2. Why talk about erecting a pulpit and seats, if only 
an opening prayer for the assembly was intended ? 

"3. If he only acted as chaplain, why mention Sunday 
and no other day as the day for this public worship ? 

"It was either on the 21st or 2 2d, of May, 1775, that 
Col. Henderson wrote the above in his journal, because 
it was before May 23d, the day on which the Assembly 
convened, and on the next Sunday, May 28, 1775, Mr. 



22 2 MEMOIRS OF 

Lythe 'performed divine service in a public manner.' I 
quote from Henderson's journal, Collins', vol. n, page 
501: 'Sunday, May 28, 1775, divine service for the first 
time in Kentucky was performed by the Rev. John Lythe 
of the Church of England.' This was a day after the 
Assembly adjourned, so it could not have been as a chap- 
lain. 

"1. The first preacher in Kentucky was an Epis- 
copalian. 

"2. The first preaching was at Boonsborough. 

"Was William Hickman the first Baptist minister in 
Kentucky ?j [Collins, vol. 1, page 416, 'In 1776 William 
Hickman, senior, commenced here his labors in the 
Gospel ministry. He was the first to proclaim the un- 
searchable riches of Christ in the valley of Kentucky.' 
The honor of being not only the first Baptist preacher, 
but of being the first of any denomination is generally 
allowed to William Hickman in Taylor's History of the 
Ten Churches, LaRue's Ministry of Faith, and Virginia 
Baptist Ministers, vol. 1. From William Hickman's au- 
tobiography I learn that he was born in the county of 
King and Queen, Virginia, 1749; was converted in 1773. 
Soon after his conversion, in the twenty-ninth year of his 
age, he visited Kentucky on a tour of observation, and 
arrived at Harrodsburg as above stated, April 1, 1776. 
After spending six weeks in and about Harrodsburg he 
returned to Virginia. In seven years and eight months, 
he with his family moved to Kentucky, where he labored 
in the ministry with great success about fifty years. 
Hickman's autobiography, page 8: 'We got to Harrods- 
burg the first day of April,' and after describing the town, 
not in complimentary language, he adds, 'myself, Brother 
Thomas Tinsly, and my old friend Mr. Morton took our 



WM. VAUGHAN. 223 

lodgings at Mr. John Gordon's, four miles from town. 
Mr. Tinsly was a good old preacher. Mr. Morton a good 
pious Presbyterian, and love and friendship abounded 
among us. We went nearly every Sunday to hear Mr. 
Tinsly preach. 

■ "I generally concluded his meetings. One Sunday 
morning, sitting at the head of a big spring at this place, 
he laid his Bible on my thigh and said to me, 'you 
must preach to-day ;' he said if I did not he would not. 
It set me on a tremor. I knew he would not draw back. 
I took the book and turned it to the 23rd chapter of Num- 
bers, 10th verse : * Let me die the death of the righteous, 
and let my last end be like his.' I suppose I spoke fifteen 
or twenty minutes, a good deal scared, thinking if I had 
left any gaps down he would put them up. He followed 
me with a good discourse, but never mentioned my blun- 
ders. From this we learn, 1. That Wm. Hickman found 
a preacher here by the name of Thomas Tinsly (who was 
a Baptist). 2. Tinsly was in the habit of preaching in 
Harrodsburg, and it was Hickman's custom, while he re- 
mained in the vicinity, to go to town nearly every Sunday 
to hear him. 3. Hickman was not a preacher when he 
first came to the State. 

"I quote from Virginia Baptist Ministers, First Series, 
page 240 : ' William Hickman, after making a public 
profession of religion, visited the State of Kentucky, and 
while there in i776,according to Elder JohnTaylor's history, 
he began to preach. It was about two years after he 
returned before he was ordained, and when he came to 
Kentucky in 1784 as a minister, there were a score of 
Baptist preachers to welcome and co-operate with him.' 
From this we learn that Rev. Thomas Tinsly was the first 
Baptist preacher in Kentucky, and that he preached in 



224 MEMOIRS OF 

Harrodsburg. I now quote from LaRue's Ministry of Faith, 
page 85 and 86 : ' The Baptists from the earliest times 
kept up preaching in Harrodsburg, but there was no 
church of our faith in the place until 1839. Rev. Wm. 
Vaughan, D. D., was instrumental in accomplishing this 
enterprise. Dr. Vaughan served the church for about 
five years, during which time he baptized over one hun- 
dred willing converts.' Wm. P. Harvey.'' 

In 1844 Mr. Vaughan relinquished the care of the Har- 
rodsburg church. He tried to get off from them in 1843, 
but the members were so much opposed to it that he 
agreed to visit them one year longer. At the expiration 
of this term, having been called to the care of the Little 
Union Church, Spencer county, and only six miles from 
Bloomfield, he accepted their invitation and entered upon 
his labors there on the 18th day of May, 1844. ''Little 
Union " was much more convenient to him than Harrods- 
burg, as the latter was about thirty-four miles from his. 
home. This church was constituted April 20, 181 1 and 
their first pastor was Elder Moses Pierson. 

During his connection with it, it enjoyed a fair degree 
of prosperity. He held a number of protracted meetings 
assisted by various ministering brethren, and baptized 
year after year more or less members into its fellowship.. 
At one of his meetings he was assisted by a man named 
Lyons, who was sent to him from Louisville by some of 
the brethren of that city. Coming as he did indorsed by 
them, he felt that it was his duty to give him all the en- 
couragement in his power. But he turned out to be a vile 
imposter. While at Little Union he developed occasion- 
ally the cloven foot. For instance, at the place where he 
was stopping he would repair to the garden to have secret 
prayer, and he would pray loud enough to be heard dis- 



WM. VAUGHAN. 225 

tinctly two or three hundred yards distant. His preach- 
ing was very indifferent. The frame work of his sermons 
was very good; they were skeletons he had borrowed 
from some " pulpit assistant." But he could not elaborate 
them, they were bones without any meat. When the meeting 
closed the brethren were making up some money for him, 
but he shocked their delicacy a good deal by getting up 
publicly and telling the sisters that "some socks and shirts 
would be very acceptable." 

After his return to Louisville he acted disgracefully. 
The brethren of the first church of which he was a mem- 
ber arraigned him for trial, and while it was progressing 
he begged the members not to exclude him, and thus 
silence him from preaching, for if they did he would have 
no way to make a living. His tears were unavailing. He 
was unanimously expelled, and as to his subsequent his- 
tory, the writer is not informed. 

"In August, 1849. Mr. Vaughan gave up the care of the 
Lawrenceburg church, having served them for about twelve 
years. To show how highly they regarded him, and how 
much they regretted his loss they sent a letter to the next 
Association with this request : " That they would pray the 
Lord to send them another preacher as good and able as 
Mr. Vaughan." 

On the first Saturday in December, 185 1, he accepted 
the care of the Buck Creek Church, Shelby county, 
Kentucky, having received an unanimous call to that po- 
sition. This church was constituted in 1797, by Rever- 
end William E. Waller, the father of George and Edmund 
Waller, so long and favorably known to the denomination. 

William E. Waller was the first pastor and George 
Waller succeeded him. He was pastor of Buck Creek for 
forty years or more. Mr. Vaughan continued with this 



226 MEMOIRS. 

church as its pastor, for one Sunday in a month, until 
January, 1861, when he retired, having preached for 
them just ten years and one month. During that period 
he won the esteem and the affections of the whole com- 
munity, and when he left them his memory was fondly 
cherished. The Lord blessed his labors with this people. 
After relinquishing this church he was called for an- 
other Sabbath to Little Union. This arrangement was 
agreed to, and now his whole time was occupied with 
Bloomfield and Little Union, giving to each two Sundays 
in a month. 



CHAPTER XVI. 



From the settlement of Mr. Vaughan in the vicinity 
of Bloomfield in 1836 until his retirement from the active 
duties of the ministry in 1868, there are some events 
and things with which he was connected that could not 
be conveniently noticed in the preceding pages. It 
therefore becomes us at this time to present some of 
them for the consideration of our readers. 

•Besides regularly attending his churches as pastor 
during all these years, he performed a great amount of 
extra ministerial labor. He was for twenty-five year 
or more a messenger to Elkhorn Association, and, as an 
evidence of his standing and popularity as a minister, he 
was invariably elected to preach on Sunday. He also 
frequently attended the meetings of the Long Run, Salem, 
South District and Middle District Associations. When 
the Nelson Association was formed he was for a number 
of years its Moderator. 

He was also the warm friend of home and foreign 
missions, often urging their claims upon the churches 
and contributing of his means as the Lord had pros- 
pered him for the advancement of these objects. 

When Mr. Oncken, of Germany, was meeting with so 
much success in that country and was appealing to his 
friends in America for assistance, Mr. Vaughan took the 
field, determined, by the help of God, that he would raise 
him something for that work. He was out about three 



228 MEMOIRS OF 

weeks and raised for him without much difficulty one 
hundred dollars. This was forwarded to him through 
some broker in New York City. 

While on his tour collecting this money, the following 
incident is said to have occurred : He visited a country 
church whose membership was in a good pecuniary con- 
dition. They had just passed through an exciting con- 
troversy with the anti-mission element in the church, 
which resulted in schism. The missionary party with- 
drew and built them a new house, while the anti-mission 
brethren retained the old building. They divided on the 
question, " Is it right to give our substance to sustain 
home and foreign missions ? " 

Mr. Vaughan was greeted with a large audience, and 
from all the indications they seemed to be deeply inter- 
ested in the work of Brother Oncken. At the conclusion 
of the discourse the hat was passed around, and when it 
was returned the contribution amounted to a single fifty 
cent piece. He held it up before the congregation and 
remarked, in his peculiar way: ''Brethren, I declare, 
this is a small sum to split about; " then dismissed the 
congregation and left in disgust. 

The General Association of Kentucky Baptists, which, 
under God, has been the means of accomplishing so much 
good, was an institution which, from its first organiza- 
tion, received his cordial support. He was one of its 
constituent members. In the beginning it was quite 
small, but it has grown to be a powerful body. 

The circumstances connected with its origin are thus 
detailed by Dr. S. L. Helm: "In October, 1837, I was 
appointed by our church at Elizabethtown, in company 
with Brethren J. L. Burrows and Jacob Elliott, to go to 
Louisville to assist in the organization of the present 



WM. VAUGHAN. 229 

General Association. There had existed before a general 
organization of Kentucky Baptists, known as the Ken- 
tucky Baptist ' Convention/ and so few took an interest 
in it that it was dissolved at Greensburg in 1835 or 1836, 
and a call was made for a meeting to be held in First 
Baptist Church in Louisville, to organize another general 
body. At that meeting it was decided to call it the 
General Association of Kentucky Baptists, as this was 
more in harmony with the views and usages of the Bap- 
tists of that day." Mr. Vaughan was in the meeting and 
preached the introductory sermon. The grand object of 
this body has been, and still is, to look after the destitute 
portions of our state, to occupy these fields with suitable 
missionaries and to raise money from the churches to 
sustain these men in their labors of love. It has assisted 
many weak churches by supplimenting the salary of 
the pastor. For instance, the Frankfort church was once 
aided by that body, but for a number of years it has been 
self-sustaining. It has done a good work in the mountains. 
Such men as Johnson and Edwards have carried the 
gospel into those out-of-the-way places ; they have estab- 
lished churches and baptized hundreds upon a profession 
of their faith in the Lord Jesus Christ. 

The Association has not accomplished half as much as 
it could have done if the means had been at the command 
of their board. Many of our people, from parsimony or 
indifference, will not give a cent to this object, and, so 
far as they are concerned, it might as well have no ex- 
istence. It has met annually ever since organization ; for 
the first twenty years of its existence its meetings were 
held in October, afterwards its time of meeting was 
changed to May ; and it has been held in that month ever 
since. 



230 MEMOIRS OF 

In October, 1843, ^ met i n Georgetown, and Mr. 
Vaughan preached the annual sermon. He spoke in be- 
half of the Bible cause, and his theme was, " The divine 
sovereignty indicated in the use of instrumentalities." 
Dr. S. L. Helm, who was present, gives the following 
account of this discourse : 

"At the close of the sermon he was meeting the ob- 
jections of the anti-mission brethren. ' They say (the 
antis) the cause of Bible distribution is the work of the 
devil.' Long ago the Pope and the devil entered into a 
league to keep the Bible from the people, and now, if the 
devil has turned traitor to the Pope, he ought to have a 
straight jacket put on him, and be sent to the lunatic 
asylum, for no greater injury could be done his majesty's 
kingdom than to put the Bible into the hands of 
every body. 

" Rev. Howard Malcom, D. D., President of George- 
town College, who was present, cheered him aloud with 
the words ' hear ! hear ! ' Dr. Malcom said in a speech 
after the sermon, that ' it ought to be published ; that he 
had heard the great men of Europe and America, but 
that sermon was equal to the best of them.' " 

Among our various denominational enterprises there 
was none in which he felt a deeper interest than George- 
town College. He was a warm friend of this institution 
of learning, and for it he labored and prayed during the 
best years of his life. In our various deliberative bodies, 
when the subject of Georgetown College would be intro- 
duced, he was ready to advocate its claims to the best of 
his ability. Although a poor man, he made it a liberal 
donation, and if his brethren throughout the state had 
done as well for it as he, in proportion to their means, it 
would now be one of the best endowed colleges in the 



WM. VAUGHAN. 23 1 

land. He was for eighteen or twenty years one of its 
Board of Trustees, and scarcely ever failed to attend its 
annual meetings. 

The subject of ministerial education had for a number 
of years previous to the establishment of Georgetown 
College, attracted the attention of our leading men, and 
there was a strong feeling on the part of some to start a 
first class institution of learning. In order to keep 
abreast of the times, it was felt to be an absolute neces- 
sity. Other denominations were awake upon this subject, 
and if the Baptists failed to keep pace with them, they 
could not retain the advanced position they then occupied. 
Their children were being educated, and they would be 
attracted to other churches, where they could listen to 
educated men. The advancement of Christ's kingdom 
demanded that the best talent, with the best culture, 
should be consecrated to this purpose. With this end in 
view, Georgetown College was first brought into existence. 
This train of thought leads us to introduce a brief history 
of the first decade of its existence. It was written by 
Professor J. E. Farnam, of that institution, and published 
in the Western Recorder, September nth, 1875. 

GEORGETOWN COLLEGE ITS FIRST DECADE. 

" Georgetown College was chartered by an act of the 
Kentucky Legislature, passed in January, 1829, whereby 
the following persons, viz.: Alva Woods, Silas M. Noel, 
W. H. Richardson, Jeremiah Vardeman, John Brice, 
David Thurman, Gabriel Slaughter, Joel Scott, Peter 
Mason, Thomas P. Dudley, Peter C. Buck, Jephthah Dud- 
ley, Benjamin Taylor, George W. Nuckols, George Wal- 
ler, Guerdon Gates, Ryland T. Dillard, Benjamin Davis, 
William Johnson, Samuel McKay, Thomas Smith, C. 



232 MEMOIRS OF 

Van Buskirk, James Ford and Cyrus Wingate were consti- 
tuted a body politic and corporate, to be known and desig- 
nated by the name and style ot the ' Trustees of the Ken- 
tucky Baptist Education Society.' 

" In the year 1828 Issacher Pawling, a resident of Mer- 
cer county, Kentucky, had proposed to donate his estate, 
with the exception of certain specified legacies, in trust 
to a board of trustees, to be composed of Baptists, ' for 
the education of such Baptist preachers or candidates for 
the Baptist ministry as adhere to the articles of the Gen- 
eral Union of Baptists in Kentucky ; no part of it to be 
applied to the benefit of teachers or of scholars of any 
other description.' This proposition was made known to 
the Baptists of Kentucky through Rev. Dr. Noel, to 
whom it had been communicated by Mr. Pawling, and 
upon petition to the legislature, signed by leading Baptists, 
residing in different sections of the state, the Legislature, at 
its next session, created the above-named ' body corpo- 
rate,' with full power to locate and control a literary insti- 
tution, to have power at all times to select and appoint 
such officers, teachers, tutors and professors for the man- 
agement of such institution as they may think necessary. 

'• The trustees thus authorized to locate and manage 
the institution, gave notice, through the newspapers, that 
they were ready to receive bids from the different coun- 
ties in the state, for its location. Several counties com- 
peted for the prize, by subscriptions of money and lands, 
payable on condition that the college should be located 
in the county making the largest subscription. Scott 
county subscribed $20,000 in money, payable in instal- 
ments, and the building and grounds known as the Rit- 
tenhouse Academy, the whole being valued at $25,000. 
The institution was accordingly located at Georgetown. 



WM. VAUGHAN. 233 

Rev. Dr. Noel was chosen President of the Board of 
Trus + ees, and was also authorized to receive and to pay 
into the treasury the money donated by Mr. Pawling, and 
the proceeds of the sale of real estate devised by him to 
the institution. At a meeting held by the trustees on the 
2d of September, 1829, it was decided to put the institu- 
tion into operation forthwith, by commencing with one 
professor and one tutor. At the same meeting Rev. Wm. 
Staughton, D. D., of Philadelphia, was unanimously 
elected to the presidency of the college. Dr. Staughton's 
acceptance of the presidency was communicated to Dr. 
Noel by letter, dated Philadelphia, September 19, 1829, 
in these words : ' Dear Sir — Your favor of the 4thinst., 
announcing my election to the Presidency of the college 
about to be established at Georgetown, Kentucky, I have 
received. In the fear of the Lord, and humbly imploring 
his gracious assistance, I solemnly accept it.' 

"November 2d, 1829, Dr. Staughton writes to Dr. 
Noel, from Washington city : ' I have tried but found it 
beyond my power to reach Georgetown by the time of 
the semi-annual meeting of the Kentucky Baptist Educa- 
tion Society. I have sent on (by wagon) my books and 
some other articles, which I have directed to George- 
town. * * * In expectation of shortly seeing your- 
self and the managers, face to face, and uniting our 
counsels for the advancement of sound learning, and the 
cause of the Redeemer, I am, respectfully yours, Wm. 
Staughton.' Dr. Staughton's death, which occurred at 
Washington city on the 12th of December following, was 
a sad disappointment to the expectations of the Trustees 
of the college, and to the Baptists of Kentucky, who had 
looked forward to his coming amongst them as the pre- 
cursor of a new era in their denominational progress. 

N 



234 MEMOIRS OF 

" On the 2 1 st of June, 1830, Rev. Joel Smith Bacon T 
A. M., was elected to the presidency of the college, and 
entered upon the discharge of his official duties with an 
inaugural address on the 26th of July following. Other 
vacancies in the faculty were afterwards filled, and on the 
1 8th of April, 1831, the second year of the college, 
opened with the following board of instruction : Rev. J. 
Smith Bacon, A. M., President; Rev. George W. Eaton, 
A. M., Professor of Languages; Thornton F. Johnson, 
Esq., Professor of Mathematics, etc.; Samuel Hatch, M 
D., Professor of Chemistry; William Craig, A. M., Tutor; 
William F. Nelson, A. B., Preparatory Department; F. 
E. Treruchet, Professor French Language. Under the 
faculty thus organized, the College continued for two 
years, when the President and Prof. Eaton resigned, and 
the school was carried on as a 'School of Civil Engineer- 
ing,' by Prof. Johnson and such associates as he might 
employ, receiving the tuition fees as compensation. 

"The causes leading to this result were want of sufficient 
endowment and of harmony among the members of the 
Board of Trustees, and a lack of confidence on the part 
of the Baptists generally in certain members of the Board. 
Several of these, though Baptists, when elected, had be- 
come "Reformers," between whom as the followers of 
Alexander Campbell and the Baptists a "religious war'' 
had sprung up, and was producing in the Board, and out 
of it, its legitimate fruits of jealousy and distrust. There 
were also in the Board representatives of the Anti-mission 
Baptists, headed by Rev. Thos. P. Dudley, who was sub- 
sequently made its presiding officer. There were also the 
Scott county subscribers, who refused to pay their bonds 
to the college on the ground that if they should pay them 
the Board of Trustees would (as it was charged had already 



WM. VAUGHAN. 235 

been done) make use of the principal of the endowment 
fund, which it was claimed was to be kept intact. Among 
this class of recusant subscribers was Uriah B. Chambers, 
editor of the Baptist Chronicle and Literary Register 
then published at Georgetown, and the only Baptist paper 
in the State. He refused to pay his note to the college 
on the pretext that the trustees were misapplying the 
funds intrusted to them, and he applied to the Circuit 
Court for an injunction inhibiting the further use by said 
Board of the principal of the Scott Fund and the Pawling 
Fund. The injunction was issued and continued in force 
in relation to the Pawling Fund till 1836, when it was dis- 
solved. It was also charged by Mr. Chambers that the 
location of the College at Georgetown was secured by 
fraud, by procuring bonds in considerable sums from men 
known to be bankrupt in order to make up the $20,000 — 
thus defeating Woodford county by a false showing. 
These charges, whether true or false, had the effect to 
impair the confidence of the Kentucky Baptists in the 
Board of Trustees then constituted, and for some years 
no effort seemed to have been made to increase the funds 
of the College, and it had ceased practically to be a Bap- 
tist institution. 

"In 1836 an effort was made to resuscitate the College 
by a re-organization of its faculty, and by the appointment 
of a financial agent to secure an increase of its endow- 
ment funds. Rev. Benjamin F. Farnsworth was elected 
to the presidency, and two of the teachers then in the in- 
stitution were retained as professors. Other professor- 
ships were to be filled as soon as the means of their support 
could be procured, and the College was advertised to 
open in September, under new auspices as a Baptist insti- 
tution. But the expectations of its friends were not to be 



236 MEMOIRS OF 

realized yet. On the morning of the day on which the 
College was to open, placards were to be seen posted 
through the town, setting forth that * Bacon College' 
would commence its first session in Georgetown on that 
day with a full faculty, headed by Rev. Walter Scott as 
President, and T. F. Johnson as Professor of Mathematics 
and Civil Engineering. Among those named as its trus- 
tees were several who were trustees of Georgetown Col- 
lege. By the few only who were in the secret was this 
coup d'etat anticipated, though it had doubtless been in 
contemplation by the initiated for weeks — for buildings 
had been rented, teachers engaged, a Board of Trustees 
organized, and other preparations made that could not 
have been extemporized in a day. The truth was, Bacon 
College was but another name for an attempt to supplant 
Georgetown College by an institution controlled by the 
disciples of Alexander Campbell, with T. F. Johnson, late 
Professor in Georgetown College, as its chief engineer. 
The immediate consequence was that the Georgetown 
College, opening with President Farnsworth and one as- 
sistant as its faculty, matriculated some twenty pupils, 
while the Bacon College with its six professors, ample 
buildings, and a host of local, active and jubilant friends, 
i entered upon its-roll call the first day of its first session 
more than one hundred names.' President Farnsworth, 
stunned by this ' act of treachery' as he termed it, 'on the 
part of Professor Johnson,' and disheartened by the seem- 
ing indifference of the Baptists generally to the success 
of their College, after a few weeks of unsuccessful effort 
to induce them to come to its succor, tendered his resig- 
nation to the Board, which was accepted, and the Baptist 
College at Georgetown was left to work out its own des- 
tiny under the shadow of a flourishing rival institution. In 



WM. VAUGHAN. 237 

the spring of 1838, at the suggestion of John L. Waller, 
editor of the 'Baptist Banner,' which had succeeded the 
Baptist Chronicle as the organ of the ' General Union ' or 
1 United Baptists ' of Kentucky, there was held in Lex- 
ington a convention of the friends of the College with a 
view to securing for it, if possible, an adequate endow- 
ment. It had become evident that without a very consid- 
erable increase of funds, the College would be compelled to 
seek another location or utterly fail to satisfy the Baptist 
denomination of the state and secure their patronage. 
The conclusion arrived at was that the trustees of the 
College be advised to put an agent into the field at once 
to collect funds and procure students for the College at 
Georgetown, and as soon as practicable to reorganize its 
faculty by the appointment of a President and the necessary 
professors; and the name of Rev. Rockwood Giddings, 
pastor of the Baptist church at Shelbyville, was presented 
by John L. Waller as a candidate for the presidency. 

" At a meeting of the Board of Trustees, held on the 
13th of October, 1838, Mr. Giddings was elected to the 
presidency, with the understanding that he employ as 
much time as he may deem necessary in traveling through 
the state for the purpose of procuring donations to an en- 
dowment fund for the College, and in presenting to Bap- 
tists the importance of an educated ministry, and as essen- 
tial to this, the endowment of their literary institution at 
Georgetown. After some weeks of consultation with the 
leading Baptist ministers of the state, by correspondence 
and by personal interviews, and after being assured by 
several members of the Board not in sympathy with the 
'Missionary Baptists,' that they would resign and give 
place to others- acceptable to the friends of the College, 
Mr. Giddings accepted the presidency, and entered at 



238 MEMOIRS OF 

once upon the work before him, leaving the administra- 
tion of affairs at Georgetown in the hands of three profes- 
sors and a tutor. Thus closed the first decade of the his- 
tory of Georgetown College." 

As a matter of interest to our readers, we will give a 
brief extract from its financial history by the same writer: 

" By the 1st of October. 1839, about one year from the 
commencement of his agency, Mr. Giddings had procur- 
ed and handed over to the President of the Board, Col. 
Rogers Quarles, donations, in the form of promissory 
notes, ranging in amount from $100 to $2,000, the sum of 
$80,000. The death of Mr. Giddings, which occurred 
on the 29th of the above named month, terminated the 
first effort for the endowment of the College. The 
$80,000 had been procured from less than a third of the 
counties in the State, and his original purpose of raising 
a fund of $200,000, would probably have been realized 
had he lived another twelve months, as some large dona- 
tions from wealthy Baptists had been pledged, when he 
should have secured the sum of $100,000. 

"The memorable financial crisis occurred in 1840. 
Every bank in the United States suspended, and the 
whole country was involved in distress. The consequence 
was that a large per cent, of the Giddings 1 fund was 
never realized. 

"In 1855 Dr. D. R. Campbell, then president of the 
college, at the request of the trustees, entered the field to 
raise an additional endowment fund, and in September, 
1857, it was announced that he had procured in good 
and collectable notes the sum of $100,000 towards the 
endowment of the institution. Shortly after this followed 
the civil war of 1861-65, which resulted in the financial 
ruin of so many persons. 



WM. VAUGHAN. 239 

" A gentleman of large commercial experience and of 
much financial ability was recently asked what he would 
have cashed the 'Campbell fund' for in 1857, could he 
have foreseen what was to follow in the next ten years ? 
His reply was, that he would not have valued it at more 
than thirty per cent, of its face value. That the Board 
of Trustees have succeeded in collecting about fifty per 
cent, of this second general subscription would indicate 
that they have not been derelict in the trust imposed on 
them as the guardians of educational funds." 



CHAPTER XVII. 



During the year 1838 there was some interest excited in 
the vicinity of Bloomfield on the subject of baptism. The 
Pedo-baptists were anxious to have a public discussion on 
this subject, and put forward as their champion Dr. 
Bemiss. a practicing physician and a licensed minister of 
the Presbyterian church. He was a man of ability, a 
Christian and a gentleman. Mr. Vaughan was averse to 
engaging in a public controversy, but was willing for 
some one else to come forward and enter the lists. He 
and the brethren looked around for a suitable person 
to make the contest, and they determined to invite Mr. 
Waller to represent their cause. Mr. Waller was then 
a young man, only about twenty-eight years of age. He 
was residing in Shelbyville, editing the Baptist Ba?iner. 
He accepted the invitation and the debate took place. 
Dr. Bemiss defended his side with marked ability, but 
he was no match for the young giant. His mind was 
perfectly matured and he was at home on the baptismal 
controversy. Although this was his first public oral de- 
bate, he showed the skill of a veteran, and perfectly sat- 
isfied his Baptist friends. They thought he had gained 
a decisive victory. Whatever may have been the results 
of that debate, it rendered palpable one thing, that John 
L. Waller was no ordinary man. His subsequent his- 
tory proved that he was one of the ablest men in the 
state of any denomination. We do not wish to disparage 



WM. VAUGHAN. 24 1 

the present generation, but we have never had his equal 
in Kentucky, either as a writer or a public disputant. 

Mr. Vaughan, from the time of his settlement at 
Bloomfield until his retirement from the pastorate, was 
wholly given to the great work of preaching the gospel. 
This was his life-work, and he loved it with intense de- 
votion. He took great pains in the preparation of his 
discourses. He made them the subject of devout prayer, 
and he made it an invariable rule never to enter the pul- 
pit without previous preparation of mind and heart. 
The consequence was that during these years, after he 
had given himself entirely to the ministry, he was never 
known to make a failure. He was not what is usually 
called a revivalist. He was unacquainted with the ma- 
chinery so common among some modern evangelists. 
He had no talent for manipulating his congregation. He 
could not preach without making an argument, and 
there was very little of the hortatory in his discourses. 
Nevertheless, he labored in many protracted meetings, 
and sometimes with the happiest results. In October, 
1 841, he attended the General Association, which met 
in Russellville, and at the request of the church he and 
Elders J. M. Pendleton and Daniel Colgan remained and 
engaged in a protracted meeting. A great interest was 
soon awakened. Church members were revived, back- 
sliders reclaimed, and sinners awakened and induced to 
cry out, "What must we do to be saved ? " An account 
of that meeting has been furnished us by Dr. Pendleton, 
which we will here insert : 

" I am requested to furnish an account of a revival 
which occurred in Russellville, Kentucky, in the year 
1 841. In October of that year the General Association 
of Baptists in the state was held there. It was not nu- 



-242 MEMOIRS OF 

merously attended. There were very few ministers 
present from the middle and eastern part of the state. 
Much to the surprise and gratification of his friends Dr. 
Yaughan was there. He was the pastor at Bloomfield, 
and had never been so far west as Russellville. He had, 
as he told me, an inclination to visit the place, and he 
did not know exactly why. He therefore rode on horse- 
back more than a hundred miles, taking three days to 
perform the travel. He preached several times during 
the anniversary meetings, and when they were over he 
was disposed to remain and preach a few additional ser- 
mons. There was nothing encouraging in the state of 
things, but the opposite. The church was without a 
pastor, and no little effort had been made not long before 
by John T. Johnson and others to induce it to fall into 
the ranks of Mr. Campbell's ' Reformation.' This fact I 
doubt not influenced Dr. Vaughan. At any rate he remained 
and preached for weeks. Rev. D. S. Colgan and myself 
staid with him. He of course was looked to as the influen- 
tial preacher of the meeting. After a few days a solemn 
religious interest was manifested, and some began to in- 
quire, ' What must we do to be saved ? ' There was 
preaching every night and meeting for prayers every 
morning. There was no boisterous exhibition of feeling, 
but earnest solicitude on the great matter of salvation. 
Inquirers became happy converts and impenitent sinners 
became anxious inquirers. Thus did the meeting go on, 
week by week. The ordinance of baptism was adminis- 
tered several times during the meeting. Brother Colgan 
was the administrator in every case, and greatly enjoyed 
the service. I doubt not he has often looked back to 
those baptismal occasions as sunny spots in his pathway 
of life. My recollection is that eighty persons were bap- 



\VM. VAUGHAN. 243 

tized and there was a considerable accession of strength 
to the church. Though I kept no written account of the 
meeting, I think the important facts connected with it 
have not been dislodged from my memory. 

"The preaching of Dr. Vaughan was admirable. It 
was earnest and therefore eloquent, for every man is 
eloquent when he is earnest. The simple truths of the 
gospel were presented, and God owned his word of 
truth, clothing it with his ' power unto salvation.' Sinners 
were told of their guilt, their ruin, their righteous con- 
demnation by the divine law, their utter inability to save 
themselves ; and they were pointed to Christ as the 
4 Lamb of God, who takes away the sin of the world.' 
The troubled conscience found peace in the Mediator's 
blood, and baptism was the answer of a good conscience 
toward God by the resurrection of Jesus Christ. 

" He who was prominent in labors of this interesting 
meeting has gone to his home in heaven. Probably the 
larger number of brethren and sisters who took part in it are 
no longer in the flesh. Have there not been happy associa- 
tions, formed on earth, renewed in the world of light and 
love ? God grant that the minority, remaining in this re- 
gion of sin and sorrow, may also reach the realms of 
bliss." 

About this time, 1841, the precise date is not remem- 
bered, at a protracted meeting, held in Bloomfield there 
were several additions, and among them a little boy, ten 
or eleven years of age, named Isaac T. Tichenor. He 
was very small of his age, and it is very likely some good 
people shook their heads and said he was too young to be 
converted and join the church. That is the way some do 
now-a-days. But that boy became a minister, and at twen- 
ty-two or twenty-three years of age he was one of the 



244 MEMOIRS OF 

finest pulpit orators in Kentucky. He was pastor at Hen- 
derson in this state for a while, and from thence he went 
to Columbus, Mississippi, where he was pastor for several 
years. He was then called to the first Baptist church in 
Montgomery, Alabama, and this church he served with 
distinguished success until some time after the close of the 
late civil war. He is now president of the Alabama 
Agricultural College, and is one of the leading Baptist 
ministers in the South. Some would have called that 
meeting in which he joined a failure because there were 
only six or seven additions, but in its ultimate consequen- 
ces it was a grand success. Somewhere about this 
period he was called to the first Baptist church in Cov- 
ington, but declined because he did not wish to leave 
Bloomfield. 

In May, 1842, his wife, who had been in delicate health 
for a number of years, concluded that she would make a 
visit to two of her children, who at that time were res- 
idents of Fleming county. One of them was Salhe, the 
wife of Dr. John F. Fleming, of Elizaville ; and the other 
was John, who lived near that village. 

Mrs. Vaughan endured very well the fatigue of her 
journey, but after she had been there a few weeks her 
constitution gave way, and she became a confirmed in- 
valid. In the meantime, her husband had returned home 
to attend to his regular pastoral labors. She wrote hope- 
fully to him, and he expected by September she would 
be able to return home. In August, while he was making 
arrangements to go for her, she was taken suddenly 
worse. Word was sent to him immediately of her con- 
dition, and he started to Fleming without delay. There 
were no railroads in those days, and he was compelled to 
make the entire journey on horseback. Reaching the 



WM. VAUGHAN. 245 

vicinity of Elizaville, he was met by an acquaintance who 
informed him that his beloved wife was already dead and 
buried. This was a serious but not an unexpected be- 
reavement. He felt it all the more keenly because he 
was unable to be present during her last illness. Her 
dying wish was that she might see her husband, and then 
she said, "I have nothing to do, but to die." But her 
wish was not gratified. Sinking rapidly she fell asleep in 
Jesus, on the 20th of September, 1842, in the sixtieth 
year of her age. 

For several years before her death she had been in de- 
clining health and scarcely able to attend to the duties of 
housekeeping. But she possessed something better than 
bodily health. She was an humble, gentle, loving Chris- 
tian. Her trust in Jesus sustained her in all her suffer- 
ings. She had a happy disposition, and she delighted in 
making others happy. She was well educated, was fond 
of reading, and had acquired an extensive fund of infor- 
mation. She read the Bible a great deal, and was very fond 
of Scott's Commentaries. She frequently consulted them, 
and those old volumes retain many marks that she made 
while poring over them. She made it a rule to read the 
New Testament through once every month. She also 
read many sermons and volumes of theology, and Mr. 
Vaughan has often remarked, that she was the best posted 
woman he ever knew, in the Scriptures and in divinity. It 
was her ardent wish, and the subject of her frequent 
prayers, that the writer of these memoirs, her youngest 
child, should become a minister of the Gospel. 

It was with a saddened heart that Mr. Vaughan re- 
turned to his home near Bloomfield — the wife of his 
youth was gone to return no more forever. But he was 
comforted by the thought that he would meet her on that 
blissful shore. 



246 MEMOIRS OF 

He now became more devoted to his ministerial work,, 
preaching regularly to his churches and laboring at other 
points where duty required him to go. 

About this time, the Rev. Robert Grundy, a distin- 
guished Presbyterian minister, visited the neighborhood 
and preached at the old Methodist camp-ground,a few miles 
from Bloomfie]d,on the mode and subject of baptism. His 
discourse was quite elaborate and was received by the 
Pedo-baptists with great delight. They thought it a 
triumph, and that immersionists must now hide their di- 
minished heads. They thought it would be presumption 
for any one to attempt to meet this modern Goliath. If 
he did, it would be at the peril of his head. The Baptists, 
however, were not at all dismayed. They knew they had 
the truth, and they believed they had a man able to de- 
fend it. So they called on Mr. Vaughan and told him 
that he must reply to Dr. Grundy — that it would never 
do for his sermon to pass unanswered. To be silent was 
to acknowledge themselves defeated. He was always 
averse to controversy, but when it was necessary he did 
not hesitate to preach his own sentiments, to proclaim on 
all proper occasions "the truth, the whole truth, and 
nothing but the truth." He did not care to be always 
harping on baptism, but if it was in his subject in any way 
he was sure to bring it out. So when his friends told 
him he must answer Dr. Grundy, he replied he would do 
so, and by the help of the Lord, he would give him the 
best he could. 

Well, a day was appointed when he would discuss the 
mode and subject of baptism. It was announced several 
weeks beforehand, and when the time arrived the Baptist 
meeting-house in Bloomfield, a very large building, was 
filled to its utmost capacity. Every seat below and in the 



WM. VAUGHAN. 247 

gallery was filled ; every inch of standing room was occu- 
pied, and there were many out of doors, unable to get 
inside. These crowded around the windows and doors, 
eager to catch every word that was said. 

He preached in the morning on the mode of baptism, 
and his discourse was three hours and twenty minutes 
long. The vast congregation listened all the time without 
wearying, and seemed to hang in breathless attention 
upon his words. The congregation then adjourned for 
dinner, and after an hour's recess they re-assembled, and 
he addressed them for three hours more on the proper 
subject of baptism. His discourse was exhaustive, and 
the Baptist brethren thought theyghad gained a brilliant 
victory. They were proud of their pastor now, for they 
felt that they had in him a champion sufficient for any 
emergency. There were no bad feelings engendered by 
it, and every thing passed off pleasantly. Sometimes 
during his discourse he would make a quaint remark or 
happy hit that would provoke a laugh all over the house. 
There was a Methodist preacher present taking notes, 
who had a few weeks previously preached on baptism, 
and in speaking of the river Jordan he said that it was so 
narrow that he could check it with his foot. Mr. Vaugjian 
quoted the remark this preacher had made, and then read 
from the writings of a traveler in the East, who gave at 
a certain place in the river, its width and depth. Then 
said he, looking at the preacher in rather a comical way, 
" My Lord! what a foot ! Sixty feet long and thick in 
proportion." 

Mr. Grundy had stated in his discourse that Palestine 
was a barren, desert country, and that sufficient water 
could not be obtained in that land to baptize by immer- 
sion. Mr. Vaughan, in replying, said that was a strange 



248 MEMOIRS OF 

notion, that in a country sustaining two or three millions 
of people, with all their herds and flocks, enough water 
could not be found in which to baptize — that Dr. Grundy 
was certainly mistaken. He then turned to Deuteronomy 
viii.: 7; where Moses is telling the children of Israel about 
the land of Canaan: "For the Lord thy God brought 
thee unto a good land, a land of brooks, of water, of 
fountains and depths, that spring out of valleys and hills." 
i -'Now," says he, " my friends, which is the better au- 
thority, Robert Grundy or God Almighty ? " Some of 
the Pedo-baptist brethren were a little offended at this 
remark, but they soon got into a good humor with him. 
They knew that he haa at times a peculiar way oi putting 
things, and that he meant no discourtesy in what he said. 

While he was an avowed Baptist, and was always 
willing to show his colors, yet he was universally respected 
by other denominations. In and around Bloomfield, and 
every-where else, where he was well known, he had many 
warm friends amongst those of different churches. They 
knew the kindness of his heart and the purity of his mo- 
tives, and that he loved the image of Christ, no matter 
who wore it. 

He had some kind friends among the Presbyterian min- 
isters; among them may be named the Rev. J. N. Saun- 
ders, who for twenty years or more was pastor of the 
Presbyterian congregations of Big Spring and Bloomfield. 
They lived for a long time together in the same neigh- 
borhood, and were always on the best of terms. 

He often spoke of Mr. Saunders in the highest terms, 
saying that he ever regarded him as a Christian gentle- 
man. It was also his privilege to reckon among his per- 
sonal friends the late Rev. Wm. C. Breckenridge, D. D. 
This acquaintance began many years ago, in Louisville, 



WM. VAUGHAN. 249 

when Dr. Breckenridge had charge of a church in that 
city. Whenever Mr. Vaughan would visit the city, to 
remain any length of time, he always insisted on his 
preaching for him, and this he would do if it were in his 
power. 

As he was now settled down in the pastorate, there was 
nothing occurring worthy of especial mention. Every 
Sabbath, when he was well — and it was very seldom that 
he was otherwise — he would attend his regular appoint- 
ments. He was ever faithful in his ministrations, and 
whenever his members were going astray, he would give 
them the most faithful admonitions. He would tell them 
privately of their shortcomings, and in the pulpit he would 
rebuke "with all long suffering and doctrine." Some 
times these erring brethren would think that he was too 
severe, and become offended with him, but he would 
never take back what he had said when he knew that he 
was right, although no one was ever more willing to re- 
tract when he knew that he was wrong. He labored 
with all his power to elevate the standard of piety, and 
was often sad and discouraged to see professors of reli- 
gion careless and worldly minded. 

As his churches were some distance apart, it was im- 
possible for him to make them regular pastoral visits, but 
whenever he heard that any were sick, he went imme- 
diately to see them. There, at the bedside, he would 
console the suffering Christian, and if the sick were un- 
converted, he sought by prayer and exhortation to bring 
them to the Savior. 

He did not approve of much of the pastoral visiting 
made now-a-days, where the minister spent a great deal 
of his time in visiting the rich, in eating sumptuous din- 
ners, and in passing off the time in idle gossip. His idea 

o 



250 MEMOIRS OF 

was that when a pastor visited a family he should have an 
interview with them on the subject of religion, read the 
Scriptures, and pray with and for them. His visit should 
not only be social but religious in its character. There 
should be such a savor of religion in his conversation as 
to make an impression upon every company into which he 
was thrown. 

In August, 1843, ne was united in marriage to Mrs. 
Melinda Cane, of Bloomfield, widow of the late Major 
James Cane, of that village. Her maiden name was 
McKay, and she was the daughter of William McKay, 
for many years a resident of the Plum Run neighbor- 
hood, near Bloomfield. 

There is a sad incident connected with her family 
which occurred about a year before her marriage with 
Mr. Vaughan. Her mother, who was a widow, was liv- 
ing at the old homestead, and her family consisted of her- 
self, an unmarried daughter, Miss Lydia McKay, a grand- 
son, a boy about half-grown, and two old family servants. 
Early one morning her grandson stepped out and started 
towards the front gate for some purpose. He was met by 
a mulatto man, brandishing an axe in his hand. The boy 
turned to run, but the fiend soon overtook him and cleft 
his head in twain. As he was standing over the mur- 
dered boy, Mrs. McKay ran out of the house to ascertain 
the cause of the alarm. As soon as the wretch saw her 
he rushed upon her with the axe, and literally chopped 
her head to pieces. He then entered the kitchen, from 
which the two old servants fled in the wildest alarm. He 
seized their beds, threw them upon the fire, and then 
scattered them about the room, and soon the whole build- 
ing was enveloped in flames. Miss Lydia saved herself 
by running into the garden and concealing herself among 
the vines. 



WM. VAUGHAN. 251 

The neighborhood was soon up in arms in pursuit of 
the demon, and he was captured that day, about the 
middle of the afternoon. Mr. Enoch McKay, a son of 
the deceased, soon came up, and with a load of buckshot 
from a double-barreled shot-gun soon put an end to his 
existence. 

This was the most horrible tragedy that had ever oc- 
curred in that community. What could have induced 
this creature to wreak his vengeance on these innocent 
victims, with whom he was entirely unacquainted, it is 
difficult to tell. Some think he was insane — this may be 
true or it may not — the light of eternity alone can reveal 
what was his motive. 

The second Mrs. Vaughan was an exemplary member 
of the church, full of life and energy, a devoted wife and 
a kind stepmother. Although she was at times easily 
irritated, she possessed a generous heart, and came about 
as near performing her whole duty as any woman in the 
land. 

This union proved a happy one to both parties. With 
his salary and the proceeds of his little farm, they were 
enabled to live with care and comfort. Their house was 
the stopping place for many a way-farer, and any traveling 
preacher that came by made it a point to stop and spend 
the night, or, if necessary, even a longer period. They 
had many friends and acquaintances in the surrounding 
country, who often visited them, and they dispensed to 
them a generous hospitality. They delighted for their 
friends to visit them, and it was a pleasure to them to 
entertain them. They were given to hospitality, and thejr 
did not mind the trouble it occasioned them. 

Mr. Vaughan had in his employ for a number of years 
an old colored man named Daniel. He was his gardener., 



252 MEMOIRS OF 

hostler, etc. He would often talk to Daniel on the sub 
ject of religion, but it did not make much impression 
upon him. He was rather stupid, and addicted to one 
very bad habit. He would get drunk whenever he had 
an opportunity. Distilleries were common in those times, 
and Daniel, whenever he had a chance, would make them 
a visit. Whenever he had taken too much he was very 
talkative. Mr. Vaughan maintained family worship regu- 
larly, night and morning, and always required the servants 
to be present. In reading the Scriptures if any thing dif- 
ficult occurred he would pause and explain it. One night 
he was reading in Hebrews about Melchisedec, and he 
stopped to tell Daniel who Melchisedec was. Daniel, 
who had been drinking a little too much, looked up very 
wisely and said, "You need'nt 'splain dat to Daniel; Daniel 
know a heap better dan he do." 

On another occasion he was telling him what the gospel 
was, and trying to explain it to him. Daniel pausing 
from his work a moment said: "Mr. Vaughan, I'll tell 
you what de true gospel is, when a nigger wants any 
thing let him ask his master, and if he won't give it to 
him, let him go and take it anyhow." 

As previously written, Mr. Vaughan was not especially 
gifted as a revivalist, but sometimes his preaching was sig- 
nally blessed. At a meeting of the South District Associa- 
tion, held at Bethlehem Church, Washington county, Ky., 
he was appointed to preach at the stand on Sunday 
morning. His text was, "How shall we escape if we 
neglect so great salvation." Heb. ii : 3 . He had unusual 
liberty on that occasion, and a profound impression was 
made upon his vast audience. Many were in tears, and 
many sinners were awakened to realize their lost condi- 
tion. He was compelled to return home, and when the 



WM. VAUGHAN. 253 

Association adjourned the church followed it up immedi- 
ately with a protracted meeting. There was a very large 
addition to the church, and forty persons who joined dur- 
ing that revival, stated that they were awakened by the 
sermon preached by him on Sunday morning. 

In the history of the Bloomfield Church, which we 
have already given, it is recorded that Joseph M. Weaver, 
in 1852, connected himself with that church. He was 
quite a young man, and had been for several months a 
member of the Methodist Church, but from convictions 
of duty, he was constrained to leave them. He was 
licensed to preach, and then went to Georgetown College 
for several years. He is now the successful and able pas- 
tor of the Chestnut Street Baptist Church, Louisville, 
Ky., which position he has held since the ist of January, 
1865. 

In the afternoon of the days that he preached in 
Bloomfield, he usually had special services for the benefit 
of the colored people. He was acquainted with their 
ignorance and their loose notions about morality, and he 
tried faithfully to instruct them and warn them of the 
danger of falling into sin. He exerted a fine influence 
over them, and was doubtless instrumental in converting 
the souls of many. Through his exhortations and warn- 
ings, their walk was pretty consistent, considering the 
opportunities they had enjoyed of receiving religious 
instruction. 

There was one thing about the preaching of Mr. 
Vaughan, which the over-fastidious might condemn. 
Sometimes in his sermons, without apparently intending 
it, he would say things that would provoke a laugh all 
over the house. He was always very serious about it, and 
it is likely he did not intend to produce any such result. 



254 MEMOIRS. 

Once while preaching to his Bloomfield congregation on 
the duty of searching the Scriptures, he spoke of the 
astonishing ignorance of some people about the Bible. 
To illustrate his point, he related an incident. "Once," 
said he, "I preached at a certain church in Marion 
county. After services, I was invited to dine with Col. 
. He was a member of the State Senate, and pro- 
fessed to be somewhat sceptical in regard to the inspira- 
tion of the Scriptures. We were talking about the Bible, 
and he said to me ' Mr. Vaughan, does'nt Solomon say 
somewhere that a whistling woman and a crowing hen 
ought to have their heads cut off.' " There was a laugh all 
over the congregation. He looked at them very sternly, 
and said "What's the the matter with yOu all? I did'nt 
see any thing to laugh at," and then proceeded with his 
discourse. 



CHAPTER XVIII. 



In April, 1855, when he was a little over seventy years 
of age, he assisted Rev. V. E. Kirtley in a protracted 
meeting in Danville. He preached day and night for 
two weeks or more with as much vigor as a man of forty 
or fifty years of age. The church was revived and some 
fifteen or twenty were added to the list of membership. 
The meeting closed one evening without any symptoms 
of fatigue on his part, and the next day he mounted 
his faithful horse and started home. Although about 
forty-five miles from Danville, he reached there about 
two o'clock in the afternoon, and after he had dined and 
rested a while he got on his horse and went to town, three 
and a half miles distant, attended to some business, and 
returned home before night. All this labor did not seem 
to fatigue him and the next day he was as fresh and 
buoyant as ever. In 1859, on account of the feeble health 
of his wife, he sold his little farm, broke up housekeep- 
ing, moved into the village and commenced boarding in 
the family of James Duncan, Esq. 

When the unfortunate civil war commenced, in 1861, 
between the North and South, he was at first in sympathy 
with the Union and violently opposed secession. But 
after a few months his views underwent a complete 
change and he warmly espoused the cause of the South. 
It was not his nature to be neutral on any subject that 
came up immediately before him ; one could soon tell on 



256 MEMOIRS OF 

which side were his sympathies. But he was not a sec 
tionalist in the full sense of the term. He knew that 
there were many good and true men in the North, and, 
notwithstanding a cruel war was raging, he loved and re- 
spected them. He was not willing to repudiate every 
man who was born north of Mason and Dixon's line. 
There were many Baptists in the North with whom he 
had become acquainted in other years, and whatever 
might be their political bias, he recognized them as Chris- 
tians. He pursued a very prudent course all through the 
war. Never in the slightest manner did he allude to the 
subject of politics in the pulpit. He preached nothing 
but Jesus Christ and Him crucified; the subject of politics 
was studiously avoided. It was very common in those 
times to arrest men for their political sentiments. On a 
certain occasion Colonel Halisly, a Federal cavalry officer^ 
on passing through Bloomfield with a portion of his com- 
mand, paused for a few hours to rest and dine. To pass 
off the time he concluded to arrest all the prominent citi- 
zens and make them take the oath. If at all refractory 
he sert them to Camp Chase for a few months as political 
prisoners. 

Among the arrests was Mr. Vaughan. Says the Colonel: 
"Mr. Vaughan, I have a serious charge against you; 
they say you have been preaching politics all through the 
country." He replied in his emphatic way, looking him 
full in the eye : " It is a lie sir; I don't care who says so." 
Then turning to Mr. James Conly Duncan, a citizen of 
the neighborhood and a strong Union man, he thus ad- 
dressed him: "Jim, you have heard me preach fre- 
quently; did you ever hear me mention the subject of 
politics in the pulpit?" Conly replied : "I have never 
heard you preach politics, but you preach me to hell every 



WM. VAUGHAN. 257 

Sunday." Halisly then dismissed him, telling him that 
he was satisfied. 

In June, 1857, the Board of Trustees of Georgetown 
College conferred on him the honorary degree of D. D.. 
This was done as a public recognition of his theologi- 
cal attainments. At first he thought he would write a 
declination and publish it in the Recoi'der, but he thought 
that this action might be misconstrued, and so he con- 
cluded to let it go for what it was worth. 

In May, 1863, while the war was raging, the General 
Association met in Shelbyville and Mr. Vaughan was. 
present. The Baptist church edifice was just finished, 
and he, at the request of the church and pastor, preached 
the dedication sermon. It was pronounced an able ser- 
mon and fully sustained his reputation as a preacher.. 

In September, 1865, the Long Run Association met in 
Shelbyville. It was his privilege to attend the meeting of 
this body. He was in the eighty-first year of his age, 
and his physical constitution was giving away under the 
weight of accumulated years. He was, nevertheless, ap- 
pointed to preach on Sunday evening, and, while weak 
in body, he was still vigorous in mind. Rev. J. W. 
Goodman remarked to the writer, that it was the finest 
discourse he had ever heard him deliver, and he had 
heard him on many occasions. It did seem remarkable 
to many that one so old could present a subject so clearly 
and forcibly. He developed his subject in logical order, 
thought after thought, without confusion or repetition, 
and then concluded with a happy application. 

In September, 1866, he attended the meeting of the 
same body in Simpsonville, Shelby county. He was ap- 
pointed to preach one day of the meeting, but he was 
taken ill and was unable to fill his appointment. While 



258 MEMOIRS OF 

there he enjoyed the exercises very much, and was par- 
ticularly interested in a sermon delivered by Rev. Thomas 
Rambaut, D. D. It was an able and eloquent discourse, 
and completely charmed his audience. 

Before the Association adjourned he was compelled to 
leave, and this was the last meeting of that body he was 
ever permitted to attend. . 

Although so advanced in life, he continued to serve his 
two churches with unabated zeal and great regularity. It 
is likely there was some decline in his intellectual powers, 
but it was so slight it was difficult to discover it. 

In 1866 the writer assisted him in a protracted meeting 
in Bloomfield. It was continued about sixteen days, and 
Mr. Vaughan never missed a meeting. Morning and 
night he was present to aid with his prayers and exhorta- 
tions. The morning services were usually conducted by 
him, and there was always something fresh and pointed 
in his remarks. He would often speak with great ten- 
derness, at which both saint and sinner would be fre- 
quently melted into tears. The meeting was a good one, 
and resulted in about twelve additions to the church. 

On the 4th day of June, 1868, while on a visit with 
his wife to her sister, Mrs. Lucy Selectman, living about 
three miles south of Bloomfield, he stepped out into a 
woods pasture adjoining the yard, and as he was walking 
along he struck his foot against the root of a tree, and 
losing his balance he fell across it. In the fall he broke 
liis hip bone in the joint. Unable to rise, he called with 
all his might for assistance, but no one came to his relief, 
for the house doors were all closed, and the inmates could 
not hear him. He dragged himself in some way to the 
fence, and, still repeating his cries, a black man who was 
plowing in a field not far off heard him, and came to 
his assistance. 



WM. VAUGHAN. 259 

He was carried into the house and medical aid sum- 
moned as soon as possible. It was ascertained that the 
fracture was of such a nature that the bone could not be 
set. The very best was done to alleviate his sufferings, 
for they were extremely severe. His faithful wife was 
with him, and waited on him with the devotion and ten- 
derness of a mother towards her child. On account of 
his extreme old age, it was the opinion of his medical 
advisers and friends that he could not long survive this 
accident. He was also of the opinion that his dissolution 
was near at hand. One night he was impressed with the 
belief that his last hour had come. Death had no terrors 
for him. He was almost in an ecstacy of joy as he 
thought he would soon be forever with the Lord. But 
his appointed time had not come. The next day he began 
to improve, and after a confinement of twelve months he 
had become so mucn better that he could stand up, and 
by pushing a chair along before him he could contrive to 
walk across his room. Soon after this he began to ride 
out in a carriage, and then in a short time he returned to 
his boarding-house, in Bloomfield. Seeing that it would 
be impossible for him to officiate any longer as pastor, he 
sent his resignation to his churches, requesting to be 
released. It was, doubtless, a sad moment to him when 
he severed the connection that had so long existed be- 
tween him and his beloved congregations, but duty told 
him that he must take the step, and he did so without 
wavering. His churches were reluctant to part with him, 
for they loved him like a father ; but they knew that it 
was beyond his power to serve them longer. It was the 
will of the Lord and they were prepared to submit. 
Bloomfield church called as his successor the Rev. Thos. 
Hall, late of South Carolina. He is still with them, and 
is an able minister of the New Testament. 



260 MEMOIRS OF 

Little Union invited the Rev. Thomas H. Coleman to 
take his place. He also is still with them. He is a good 
and faithful workman, that needeth not to be ashamed, 
and the Lord has greatly blessed his labors. 

One night in May, 1870, Mrs. Vaughan arose from her 
bed to give her husband a drink of water. By some 
means she slipped and fell and broke one of her limbs 
near the hip joint. The fracture was very similar to the 
one he had suffered. The family being aroused, she was 
placed on a bed and a physician sent for. Her sufferings 
were very great and no skill in medicine seemed to afford 
her any relief. She was compelled to lie upon her back 
all the time. Bed-sores were produced, and after the 
lapse of six weeks mortification began, and in a few days 
her sufferings closed in death. In the midst of excru- 
ciating pains she was happy, for she was sustained by 
that friend who has promised to be with us in six troubles,, 
and in the seventh he will not forsake us. Her death 
was a triumphant one, and her last words were: "I am 
going to my beautiful home above." - She was buried in 
the old church-yard, in Bloomfield, and there she must lie 
until the resurrection morn. 

Mr. Vaughan was now left alone at the advanced age 
of eighty-five, and so badly crippled that he could not 
walk without assistance. It was a sad state to be in, but 
he could say from his heart — " The will of the Lord be 
done." 

In October of the same year he left Bloomfield and 
came to our home in Simpsonville, to spend with us the 
remainder of his days. We were then considering a call 
to the Danville church, which was shortly afterwards ac- 
cepted, and arrangements made for our removal. While 
this was taking place, Mr. Vaughan, at the solicitation of 



WM. VAUGHAN. 26 1 

Dr. Helm, went to Louisville and remained with him 
until we had again commenced housekeeping. 

During this visit he preached one Sunday morning at 
the East Baptist church for Dr. Helm, and on the next 
Sunday for Dr. Weaver, in the Chestnut-street Baptist 
church. 

Of his visit to Dr. Helm, and sermon at the East church, 
Dr. Helm thus writes : "While at my house in Louisville, 
while you were moving to Danville, a great many of his 
old friends called to see him, and some brought him 
presents. In a most earnest manner he would express his 
gratitude, and then indulge in some jest with them in a 
most artless and child-like manner. My family met in 
his room while he was with us for family prayers. He 
could not kneel in prayer, on account of his decrepitude, 
but satin his chair and prayed, not forgetting his friends 
who had shown him attention and kindness. While here, 
he preached for me in the East Baptist church. The 
house was lull, and his text was Romans v: 21. All 
seemed astonished at the clear and forcible manner in 
which he spoke. Sometimes he would hesitate a little, 
and at times there was a little incoherency in his remarks. 
At the close of the sermon I asked the congregation to 
stand and sing, 'Amazing grace, how sweet the sound.' 
There were a great many in tears when they rose, and 
they became so overwhelmed by their feelings, that they 
sank down m their pews, and sobbed like children. I 
am sure I shall never forget that day. It was the last 
time I ever heard my father in the Gospel preach. I 
could not forbear saying to the congregation, 'Brethren, 
if I am and have been any thing to the cause of Christ, 
under God, I am more indebted to Dr. Vaughan, than to 
any other man. He has been a father and a faithful 



262 MEMOIRS OF 

teacher to me. When a boy in the ministry, he took me 
by the hand, introduced and encouraged me.' " In a few 
days after this, he accompanied the writer to Danville,, 
which was the last earthly home of this aged pilgrim. 

He was cheerful and happy and so thankful to his. 
Heavenly Father that he had a home in his old age with 
one of his own children, where he would be tenderly and 
affectionately cared for. 

The years now glided by without any event of especial 
interest occurring in his history. Occasionally he would 
preach for the writer, and always with acceptance. Of 
course his efforts were far inferior to what they had been 
in former years. His mind would sometimes wander 
from the subject, but if he struck another line of thought, 
it would always be sound sense and sound theology. 
His recollection of Scripture was remarkable, and he 
would often quote lengthy passages without making a 
single mistake. In his advancing years he became more 
and more tender in his feelings and sometimes in his 
speaking he would be so deeply affected that he could 
scarcely utter a word. He retained his constitutional 
facetiousness until the last. In the fall of 187 1, Dr. Junken,, 
pastor of the First Presbyterian church, in Danville, being 
compelled to be absent one Sunday, secured the services of 
Mr. Vaughan as his supply for that day. He did very well, 
considering his great age and bodily infirmities. After 
the sermon several of the congregation came forward, 
gave him their hand and congratulated him on his success- 
ful effort. 

Meeting Dr. Junken, a few days after, says he "Doctor,, 
I preached for your people Sunday a very poor sermon, 
but they thought it was a good one, and I let them think, 
so; they didn't know any better." 



WM. VAUGHAN. 263 

In November, 1872, he made a visit to Bloomfield and 
Little Union churches, and preached one sermon to each 
church. His visit to these congregations was of the most 
gratifying character. It was like a father visiting his 
children, and when he returned home, he would tell with 
tears in his eyes of the warm reception given him by his 
friends. 

When the General Association met in Louisville, in 
1875, it was arranged to hold centennial meetings through- 
out the state. The first one, or among the first ones held 
under this programme was in Harrodsburg, on the 16th 
of the following June. As it was a pleasant day, and but 
a short distance from Danville, Mr. Vaughan concluded 
to attend. 

The meeting was held in the beautiful grove of Mr. 
Paine, near town, on the Lexington turnpike. A suitable 
stand was erected for the speakers, and a large congre- 
gation was assembled. 

Among the prominent ministers present, were Doctors 
Burrows, Broadus, Helm, Weaver, and Manly. After the 
usual introductory services and a stirring address by the 
Rev. W. P. Harvey, Mr. Vaughan, supported by Doctors 
Helm and Weaver, arose and addressed the congregation 
as follows : 

"I never did believe in apologies, and shall not begin 
now to make them. I am in my ninety-first year. My 
voice and mental powers are both enfeebled. The loss 
of my teeth makes it difficult for me to speak plainly 
and to be heard. I had no idea of making a speech, or 
that such a thing was in the minds of the brethren. But 
we ought to do all we can to stir up each other and every 
one around us to diligence in the divine life, and to work 
for the Lord Jesus. 



264 MEMOIRS OF 

"I was born February 22,1785,111 Westmoreland, Penn- 
sylvania, a short distance from Pittsburgh. My parents 
moved to Kentucky when I was but three years old. My 
father was a Baptist, my mother was a Presbyterian. 
They never debated about the points of difference, but 
circumstances threw me among the Presbyterians, and I 
feel affectionately indebted to them. 

"A Pennsylvania Dutchman of whom I have heard, was 
elected to the legislature, and being an ignorant man, he 
sat during the greater part of the session without opening 
his mouth. But some one brought up a bill to confine 
the hogs in a certain county from running at large. 
Now he thought was his chance. He could talk about 
hogs. ' Mishter Speaker,' said he, 'I was porn among te 
hogs — I was pred among te hogs — I was raised mit te 
hogs — and I peg dat te hogs may go free.' I have the 
best feelings towards the Presbyterians — for I was raised 
among the Presbyterians — and was married in a Presby- 
terian house, by a Presbyterian minister — the Rev. A. 
Rankin — and feel great obligations to them for many good 
things. 

" I went to school nine months when I was eight years 
old — three months when I was ten years old — two weeks 
to a night school — and thirteen days to a writing school, 
in which I learned how to write. This was the amount 
of my school education. During the period I got a tre- 
mendous whipping for preaching, by a Presbyterian, 
who was the school teacher. 

" Some of us boys had got together in recess and con- 
cluded to have preaching. They said a great many silly 
things. I thought I could do better than that. So when 
my turn came I thought I would do my best and give 
them the truth. I told them if they were not good boys 



WM. VAUGHAN. 265 

and didn't mind daddy and mammy (we didn't have any 
fathers and mothers in those days), if they played on 
Sundays and fought and used bad words, they would go 
to hell. I said that hell was a great, big place, tremen- 
dous hot, and that when the wicked people wanted water 
to quench their thirst, the devil would take an iron ladle 
and pour melted lead down their throats. That was my 
idea of it. When we went back to school the teacher 
thundered out, ' William Vaughan, Richard Applegate, 
and Green Roberts, come here ! ' Then we knew what 
was coming. I carried the scars of that whipping for a 
year. At my father's death my mother was left very 
poor with nine children, the youngest three years old. 
Soon after this she joined the Baptist church, and both 
she and my father were remarkable for their piety. He 
kept up family worship regularly as long as he lived. 
"My first religious impressions were in 1810, when I 
saw a wicked man in our village who was called to die. 
I remember that the last Sunday I had seen him at the 
Seminary playing ball, and I said to myself, 'You are 
pursuing the same course, and will end the same way un- 
less you stop.' I used to read some infidel books. That 
was the popular religion of that day. I felt melancholy 
and disturbed. I was trying to be an infidel and thought 
I was. I felt that if I became a Christian I would be dis- 
graced, though I was only a poor tailor boy. But the 
impression kept increasing upon me of the truth of the 
gospel and of my sin and danger, until as I sat on my 
tailor's bench, I was compelled to pray with every stitch 
I sewed, l God be merciful to me a sinner.' Thus it 
went on until gradually 1 perceived a great change. I 
could see that six weeks ago every word was an oath, and 
now every breath was a prayer. And then I saw that 

p 



266 MEMOIRS OF 

all that change that had already occurred, and every 
hope I had for the future, was due to the Lord Jesus. 
Then it seemed that the blood of Jesus Christ over- 
whelmed me and covered me completely. I never felt 
such love for Jesus as in that hour when I knew that God, 
for Christ's sake, had forgiven my sins. 

" There is one thing in which all our churches now are 
very deficient, that used to be more attended to by those 
who professed to be Christians at all, that is, family wor- 
ship. My father, though a plain, unlettered man, invari- 
ably observed it and prayed for us children with great 
earnestness. I wish that all our people did the same to- 
day. My impressions in regard to the ministry began 
about the year 1810. They occasioned me much trouble. 
I felt greatly cast down. I knew I was ignorant and 
thought I would rather God would kill me than make me 
preach. But after some struggles of feeling I prayed 
that God would teach me my duty and make me willing 
to do any thing for the salvation of sinners. Very wild 
notions prevailed among the people as to a call to the 
ministry. I remember that that good man, Andrew 
Broadus, the uncle of my Brother Broadus here (Dr. 
John A.), came across one who wanted to preach and 
maintained that he was called to preach. The evidence 
that he had was that Jesus met him in the road and told 
him if he did not preach he should be punished by bleed- 
ing to death at the nose. 

"I remember meeting a young man, who had little in- 
tellect or learning, who wanted to talk to me on the sub- 
ject, after I became a minister. I found that he had a 
very high opinion of himself. 'You want to preach?' 
said I. ' Yes,' he replied ; T want to preach and I'm go- 
ing to preach, and that ain't all, I've got the gift.' 



WM. VAUGHAN. 267 

That made me feel pretty flat. However, I thought I 
would speak plainly and kindly to him. So I said there 
were two things necessary — one was the desire, and of 
that he was the best judge ; the other was the capacity 
to teach, and of that others were the best judge. ' Does 
any body want you to teach them ? Suppose you had a 
good watch in your pocket, would you send it to a black- 
smith to be repaired ? And do you think that God will 
send a man to preach his gospel that has no capacity to 
instruct ? ' 

"The churches, however, were not very particular or 
careful as to licensing, though they were much more so 
about ordaining. My church licensed four of us in a 
batch, and a more ignorant set would be hard to find. 
But one of the good brethren, who had not exactly 
favored the licensing, gave some good advice to the 
church. 'You have licensed these brethren,' he said; 
' now don't just let them run, but look after them, pray for 
them, go to hear them, and if they make improvement 
then enlarge their boundaries and let them preach in 
other neighborhoods.' 

"We knew very little and we talked in a way that 
showed our ignorance. We said 'rnout' and 'moutn't/ 
* critter' and 'breethren.' And many of them never 
tried to improve, but I thought that wasn't the way to do 
business. I got the best books I could — Murray's Gram- 
mar, Walker's Pronouncing Dictionary — and determined 
I would speak correctly. Then I got books to read on 
the Bible and studied them in all the odd times, working 
hard ail the week at my trade and preaching on Sunday. 
I read Fuller's works and Magee on the Atonement, and 
McKnight on the Epistles, and all that I could find. I 
studied, as well as I knew how, the Baptist controversy 



2 68 MEMOIRS OF 

on Communion, and it does not seem to me to take a 
great deal of learning to manage that controversy, if peo- 
ple would only stick to the Bible. After a while I got to 
be thought a pretty sharp preacher, and sometimes I 
thought so myself. 

"Among the Baptists of those days there was a great 
deal of prejudice against education. For my part I had 
a prejudice in favor of education. I thought if a man had 
to do any thing it was worth his while to learn how to do 
it. I think it was Ambrose Dudley who said, in regard 
to the common notion then prevalent, that 'God put the 
ideas and words into the preacher's mouth, that he must 
put a heap of nonsense into some of them, if that was so.' 

"People would preach election and predestination, grand 
doctrines, too, and glorious, but in such a way as to up- 
set altogether the other Scripture doctrine, that God is no 
respecter of persons. 

"Great changes have occurred now. Progress is the 
order of God. While uneducated men have done great 
good, it is evident that he has a place also for the best 
educated men. The days have changed since they used 
to say, by way of censure, 'Vaughan does not preach by 
the spirit, he studies.' Now, it is a reproach to a man 
who undertakes to preach and does not study. 

"Alexander Campbell gave us a vast amount of trouble, 
though he was a good man and a man of talent. He led 
away a great many excellent people. He tried hard to get 
me to join them. He told me I would have more friends 
and more influence if I went with them, and that I would 
be better sustained. He said, ' If you don't come with 
us you will lose your popularity and influence.' I replied, 
* Alex., I am a poor man, but neither money nor popular- 
ity can induce me to preach what I do not believe.' 



WM. VAUGHAN. 269 

''One of the great subjects of discussion between us was 
the doctrine of depravity. I said, ' A partial reformation 
is all that is requisite, if there is only partial depravity. 
If a man has correct ideas of sin, there is no one who 
will dare to enter the eternal world and appear before the 
judgment seat with only a partial renewal.' He said, 
'God can make a word that will pierce the heart 
of an angel.' I said, 'I do not limit the Omnipo- 
tent. But certainly he has not made one that pierces the 
heart of any sinner; there is no hope for any except in 
salvation by grace through the Spirit.' 'But,' said he, 'your 
doctrine leads to Calvinism.' 'What of that; what then, 
if it leads to the truth, and agrees with the Bible? You 
have been telling me of your preaching and of the great 
crowds who have made the good confession. Why did 
they not all ? They are all mortal, all sinners; all ought 
to believe ; all heard the same preaching. Why were 
they not all affected alike? If divine grace does not 
make the difference, it must be that a previous better dis- 
position does. And if that is the cause, that makes God, 
who gave that previous better disposition, just as partial 
as you say that the doctrine of Calvinism makes him.' 
He replied, ' I can't tell you why it is,' and I knew he 
could not. 

"In those days we used to have a great many who were 
unlearned and ignorant men, like the Apostles before the 
Sanhedrim, but men that were full of the Holy Ghost and 
of power. And we had some learned ones, whose learn- 
ing was a great blessing. There was one, Brother Bur- 
rows for example, who was then a young man, but one of 
the best preachers in Kentucky. He preached as well 
then as he does now I expect, and he did not read his 
sermons in those days. 



270 MEMOIRS. 

"We had also some unlearned and ignorant men who 
had nothing to make up for their ignorance, except a vast 
amount of self-conceit. One of these, I remember, was 
discoursing one day when John Taylor was in the pulpit. 
He took for his text, 'Lord, what is man,' etc., and 
divided it into three heads: Man considered, 1, physically; 
2, mentally; 3, morally. He spent an hour on the first 
head, talking in a vague and misty way, and was just an- 
nouncing his second topic, when John Taylor pulled out 
his watch and said aloud, ' One hour gone and nothing 
said yet.' 

"On another occasion a young man was discussing in a 
sort of spiritualizing way, Ezekiel's vision of the waters 
that flowed from the temple, becoming continually deeper. 
When he reached the part of the subject where the waters 
rose to the horse's bridle, John Taylor could stand it no 
longer, but arose and said, ' Young man, you'd better 
paddle to the shore or you will drown.' A brother 
named Joe Buchanan had wearied out old John Taylor 
another time by a very tedious and unsatisfactory talk 
about things of which he knew but little, and which were 
of not much consequence any way, and at the end called 
on Brother Taylor to pray. His prayer was brief and 
pointed. ' Oh, Lord, teach Brother Joe what to preach, 
and how to preach, and to quit when he is done. Amen.' 
But I must stop. My trouble has been only that I did 
not have religion enough, nor concern enough for sin- 
ners. God grant to you all, dear brethren, to increase in 
these things more and more." * 

Mr. Vaughan returned home that evening, very little 
fatigued from the labors he had that day passed through. 

* The above address is from notes taken down at the time by 
Dr. Manly. 



CHAPTER XIX. 



In 1876 the General Association of Kentucky Baptists 
met with the Walnut-street Baptist church, Louisville. 

One day of that meeting was set apart to be observed 
as Centennial day, and appropriate services were appoint- 
ed for that occasion. At the preceding meeting of this 
body, it was resolved that Mr. Vaughan and other aged 
ministers in the state should be especially invited to attend 
its next session, and that suitable steps should be taken to 
secure their attendance. Mr. Vaughan thought it would 
be impossible for him to be present, but as the time of the 
meeting approached he became more and more inclined 
to attend, and at last a week or two before it met he made 
up his mind, the Lord willing, to be there. He went, and 
during his week's sojourn in the city, he was the guest of 
his esteemed friend, Dr. Wm. B. Caldwell. On account 
■of his great infirmities he could not take an active part in 
the deliberations of the body. He met with them several 
times, and led in prayer once or twice, but most of his 
time was spent at his temporary home. A great many of 
his old friends called to see him there, and his time passed 
off very agreeably. They talked over the days of yore, 
and he seemed as fresh in his spirits as a boy. These re- 
unions with his old friends were seasons of the most pro- 
found satisfaction. 

The meetings over, he concluded to return by Bloom- 
field, and make his friends in Nelson one more visit 



272 MEMOIRS OF 

before he died. While there he preached to large congre- 
gations at Bloomfield, Little Union and Cox's Creek. The 
day after preaching at the latter place, he returned to 
Danville. He was greatly fatigued when he reached 
home, but the next morning he was quite refreshed, and 
for several days he could scarcely talk of any thing else 
but his recent visit, and the marked attention he had 
received from a host of friends. 

During the following winter he suffered much from a 
disease of the kidneys, with which he had been afflicted 
more or less for a number of years. It now grew worse, 
but sometimes for several weeks together he would be 
much better, and would pass his days and nights with 
comparative comfort. 

On the 2 2d of February he reached his ninety-second 
year, and on the following Sunday — the 25th of the 
month — he preached to the Baptist church in Danville. 
His text was, "I will raise up for them a plant of re- 
nown ; ; ' Ezekiel xxxiv: 29. This was the last sermon he 
ever delivered. Those who heard him say it was one of 
the best discourses he had preached since he had been in 
Danville. Shortly after this his disease returned upon 
him with increased severity. He was anxious to die if it 
was the Lord's will to take him, for he had no fears in 
regard to the future. During his past Christian life he 
had been the subject of many distressing doubts and fears,, 
but these had all vanished, and he could say with Paul, 
" I know in whom I have believed," etc. He was fully 
assured that death to him would be the gateway to 
unceasing and unspeakable joy. 

On the morning of the 17th of March, being distressed 
with cramping in one of his limbs, he got out of bed, and 
as it was still dark in his room, he struck against a chair 



WM. VAUGHAN. 273 

and fell over it upon the floor. He was soon carried to 
his bed, but he had strained his back and was in great 
anguish. 

A physician was called in and every thing was done to 
alleviate his sufferings. The pain in his back was relieved 
in a few days, but his disease assumed a more aggravated 
form. He would have paroxysms of pain of the most 
excruciating character. These would pass off, and then 
he would be in a very gentle frame of mind. He was 
fully impressed that his last hour had nearly come, and 
during his intervals of rebt his constant theme was Jesus. 
He would quote many sweet passages of Scripture, and 
he would say, " How precious, how consoling." He 
had committed to memory a number of beautiful hymns, 
and these he would often repeat. 

A few evenings before his death, in an interview with 
him we heard him quote at length the hymn beginning 
with the words, 

" Oh ! Lord, I fall before thy face." 

It was done in a very tender manner, which showed 
that he felt it in his very soul. 

His paroxysms of pain increased in violence and dura- 
tion. It was deeply distressing to hear his groans of an- 
guish. On the morning of the 31st of March he sank 
into a sleep from which he was never aroused. The 
breath grew fainter and fainter until 4.30 p. m. of the 
same day, when he passed away without a struggle, and 
as gently as an infant sinking into sleep. His spirit then 
took its flight to its home beyond the starry skies. 

On the morrow, at 2 p. m., funeral services were held 
in Danville, at the residence of his son. Rev. W. P. 
Harvey, of Harrodsburg, delivered a brief but very ap- 
propriate discourse, and in conclusion an excellent prayer 



274 MEMOIRS OF 

I 

was offered by Dr. J. G. McKee, of the Presbyterian 
church. 

The next day his remains were carried to Bloomfield, 
and on the 2d of April, at 11 a. m., the Rev. Thos. Hall, 
in the cli Baptist church, and in the presence of an 
immense audience, delivered an able sermon from I. 
Samuel, xxv: 1. 

He was assisted in the services by several visiting pas- 
tors. When these services were over, the lid of the coffin 
was removed, and that vast congregation, one by one, 
passed by with solemn tread, and looked for the last time 
on the countenance of that beloved father in Israel. His 
body was then lowered into the grave, which was just in 
front of the church, and about half-way between the two 
doors. There he rests, almost under the pulpit where 
for more than thirty years he had dispensed the blessed 
Gospel of the Son of God. 

The following account of his funeral, by the Rev. Jos. 
E. Carter, appeared the next week in the columns of the 
Western Recorder: 

REV. WILLIAM VAUGHAN, D. D. 
A FATHER IN ISRAEL — A GREAT AND GOOD MAN LAID TO REST. 

"On the morning of Monday, April 2d, the little village 
of Bloomfield, Kentucky, already sad, was made sorrowful 
as the sound of the Baptist church bell spoke requiems to 
the departed spirit of that great and good man — William 
Vaughan. From all directions came the sorrowful people, 
ministers and members, citizens and strangers, white and 
colored, from near and far, to unite in the sad services of 
the hour, and to aid in and witness the burial of this re- 
nowned man of God. The toll of the bell at half-past 
ten a. m., announced that the funeral procession was in 



WM. VAUGHAN. 275 

motion from the house of Brother John Wigginton, where 
the corpse had lain since 6 p. m. of the evening before, 
and soon the cortege reached the church, with T. Tiche- 
nor, E. C. Tichenor, of Nelson county, Joseph H. 
Thomas, of Danville, Greg. Thomas and B. A. Wilson, 
of Bloomfield, and Allen McKay, of Taylorsville, pall 
bearers. Following them were the bereaved son, Rev, 
Thomas M. Vaughan, and family, accompanied by the 
pastor. Rev. Thomas Hall, Rev. T. H. Coleman, Rev. 
W. W. Willett, Rev. J. N. Saunders, of the Presbyterian 
church, Bloomfield, Rev. J. M. Weaver, of Louisville, 
and the anxious throng that came after. 

"When the casket which held the honored remains was 
placed before the pulpit, some good women like those 
who would carry sweet spices to the sepulchre, placed 
upon it lilies, jassammes, heliotropes, and hyacinths, 
formed into crosses and crowns, with a miniature sheaf 
of ripe wheat that lay as if fresh from the sickle. Living 
tongues had then to tell of the battles and victories of 
this prince of soldiers, and of the soul ripe and gathered 
into the garner of heavenly glory. 

" Now the choir is singing, as it has been since the body 
■was brought into the church, these touching lines : 

' I would not live alway, I ask not to stay,' 
and as the plaintive tremulo of the music, with soft, sweet 
swell, fills the large room, tears begin to fall from their 
pent-up fountains, and the whole congregation mellows 
for the sad, sweet service of the hour. 

"Rev. T. H. Coleman read the 14th chapter of Job, 
after which he announced the 1,1 1 8th hymn of the Psalmist: 
' Servant of God, well done, 
Rest from thy loved employ.' 

■"This sung, the Rev. J. N. Saunders, of the Presbyte- 



276 MEMOIRS OF 

rian church, arose and prefaced his warm and touching 
prayer with these words : 

" ' Just twenty-five years ago I came to Bloomfield, when 
I found our dear Brother Vaughan pastor of this church. 
He was in the vigorous exercise of his strong mental and 
physical powers. We were very intimate. I found him 
to be a man of the most sincere and ardent piety. He 
was clear in intellect, sound in theology, and his heart 
was thoroughly engaged in his ministerial work. He was 
cordial in his feelings. I bless God I can stand in your 
presence to-day and say that you bury a friend, one 
of the most sincere of my life.' 

" Mr. Saunders' prayer was truly heavenward, when he 
thanked God for the gift of Rev. Thomas M. Vaughan,. 
the honored son of the deceased. 

"Rev. W. W. Willett next read from the 15th chapter of 
1st Corinthians, and announced the 1,117th hymn, one of 
the stranzas of which reads : 

' Here where oft thy lips have taught us 

Of the lamb who died to save, 
Where thy guiding hand hath brought us 

To the deep baptismal wave.' 

" Rev. Thos. Hall, pastor of Bloomfield church, then 
delivered his discourse from these words : 'And Samuel 
died; and all the Israelites were gathered together and 
lamented him, and buried him in his own house at 
Ramah.' 1st Samuel, xxv: 1. The topic of the sermon 
was 'A specification of a few of the occasions for lamen- 
tation on the death of a minister of Christ.' This most 
excellent sermon will be published in the Recorder by re- 
quest, and for this reason I desist from giving even an 
analysis of it. It is enough to say that it will be read by 
hundreds to the strengthening of their Christian graces^ 
as it doubtless did those who heard it. 



WM. VAUGHAN. 277 

"The sermon over, the i,iooth hymn was next sung : 
' Go, spirit of the sainted dead, 
Go to thy longed-for happy home.' 

"Rev. J. M. Weaver followed this hymn, giving way now 
and then to his emotions, and wiping the tears from his 
eyes. He said : ' I have come here to-day, dear breth- 
ren and friends, simply to mingle my tears with yours. 
These are not all tears of sorrow. I knew this dear 
brother all my life. When I received the telegram Sat- 
urday that he was dead, I felt that I had lost one who had 
never neglected to pray for me. I owe almost all that I 
am as pastor to Brother Vaughan. He never parted with 
me that he did not say ' Joe, I am praying for you.' O, 
how much have I lost in his death !' (Bro. Weaver then 
gave some facts in his history which have been given in 
the body of this work, and need not be here repeated.) 

" After the narration of this history, he continued: ' I 
doubt whether any preacher in Kentucky has ever done 
as much preaching as Brother Vaughan. He preached 
his last sermon in Danville, on the 25th of last February, 
from these words : • I will raise up for them a plant of 
renown.' — Ezek. xxxiv: 29. His dying theme was Jesus. 
Just before his death his sufferings were intense. On 
Sunday before he died his mind was as clear as ever, and 
he repeated in full the 470th hymn of the Psalmist: 
'O Lord, I fall before thy face, 
My only refuge is thy grace,' etc. 

" 'These sentiments were always the sentiment of his 
heart, as they grew out of the great doctrine which he be- 
lieved and preached. Brother Vaughan was a father. His 
church licensed me to preach. He took me by the hand 
when a boy — stood by me when others slandered me. 
At one time I stood by his bedside when all hope of his 



278 MEMOIRS OF 

life was given up. At first he did not seem willing to go ~ 
at last, when he believed that there was no hope of his 
life, he shouted aloud, as if his soul was on fire to go/ 
Brother Weaver closed his remarks with a few words of 
tender exhortation to the unconverted, to whom Dr. 
Vaughan had so often appealed. The 1,078th hymn was 
sung : 

• 'Unvail thy bosom, faithful tomb,' etc. 

"After this, Brother Hall introduced the writer of this 
article. He, with some hesitation, repeats what he said, 
but does so at the request of the pastor. He said: 'About 
a year ago, I remarked to my wife and others that if I 
should survive Rev. William Vaughan, I would be willing 
to ride one hundred miles to his funeral. On yesterday 
when I heard of his death, I was within four miles of 
Bloomfield. I thank God for the distinguished honor of 
being here to take part in the burial of this prince of 
Israel. When men die we are apt to have three prom- 
inent thoughts concerning them. We review their past 
lives; we think of the immediate surroundings of their 
death, and we think of them in the eternal world. Such 
thoughts as these have engaged my mind this morning of 
him whose body now lies before us. Look at his long life 
spent in the service of God ; think of his combats and 
victories, and what a hero he has been in the great battle 
of life. What was his happy death ? And what of his 
Jeweled Crown, as he has just received it from the hands 
of his Lord, amid the hallelujas of glory which swell with 
the shouts of the redeemed ? 

" ' It is strange, yet not strange, that my thoughts had 
been running in the same groove as that of the pastor, 
before coming to this place to-day. I have been thinking 
of the Christian lamentation over the dead. Stephen and 



WM. VAUGHAN. 279 

the good woman Dorcas have been in my mind, as I have 
thought of the great lamentation that was made over them, 
and how the widows wept as they showed the garments 
that the good woman had made for the poor while she 
lived. O, the power of the Christian life. 

"'I felt, when at the last General Association in Louis- 
ville 1 was one of the two who stood by and held up the 
tottering frame of the dear beloved brother, as he made his 
last address to the General Association of Kentucky Bap- 
tists, that I was highly honored in the act, as the widow 
of Sarepta who baked the little cake for the prophet 
Elijah.' 

"After this the case was opened, and one by one the 
large concourse of people passed by and looked on the 
face of the 'old prince,' sorrowing that they should see 
his face no more on earth. 

"As the choir sung — 

' Forever with the Lord,' 
the moving mass gathered around the grave, which 
was made just between the entrances of the front doors in 
front of the church, the foot of the coffin almost resting 
against the church wall. 

" Brother Hall, pronounced the benediction, and when 
the earth had been placed over all that remained of Wm. 
Vaughan, we turned away, feeling almost as if we had 
been to the Spirit Land talking with him and with Jesus." 



ELDER WILLIAM VAUGHAN. 



Sketches of His Character by Rev. J. M. Pendleton, D. D., and others. 



The following testimonies will show the estimate in 
which the character of Mr. Vaughan was held. The first 
is from the pen of Rev. J. M. Pendleton, D. D., of Up- 
land, Pennsylvania: 

REV. WILLIAM VAUGHAN, D. D. 

"I became acquainted with this eminent servant of 
God, about the year 1837. He was then in the prime of 
manly vigor, and his preaching made an impression on 
me which remains to this day. For a number of years 
afterward I was accustomed to meet him at the Kentucky 
Baptist anniversaries, and once enjoyed the privilege of 
hearing him preach for a month in a protracted meeting. 
During this meeting, as I was with him by day and by night, 
I became more intimately acquainted with him as a man 
and a preacher. 

"I will refer to him in these two particulars : 
"1. As a man. There was such charming simplicity in 
his character, as to render appropriate to him, the words of 
Christ concerning Nathaniel: 'Behold an Israelite indeed in 
whom is no guile ! ' Doubtless these words are misunder- 
stood by those who suppose that Nathaniel was referred to 
as being in a state of sinless perfection. Jesus did not mean 
this, but he meant that the distinguished Israelite was free 
from artifice, duplicity, and deceit. Whatever other imper- 



WM. VAUGHAN. 28 1 

fections may have attached to him there was in himmo guile.' 
So of William Vaughan. I do not claim perfection for him; 
he would have been startled at the thought of claiming it 
for himself — but I have known no man of more guileless 
character. He was what he seemed to be, and seemed to 
be what he was. No one who knew him thought it pos- 
sible for him to be insincere, or to be guilty of deception 
in any of its various forms. 

"He exemplified in the highest degree transparent sim- 
plicity of character. This simplicity grew out of his 
piety, and was therefore under its sanctifying control. 
He so loved and feared God that he dared not pretend to 
be what he was not — and he so loved his fellow creatures 
that he could not find it in his heart to act deceitfully toward 
any human being. The highest compliment that can be 
paid to any one, is to say that he has the simplicity of a 
child with the understanding of a man. William Vaughan 
was eminently entitled to this encomium. 

"2. As a preacher. The dominant tendency of his mind 
was logical. It seemed natural to him to lay down prem- 
ises and draw conclusions. He did not claim to be 
acquainted with the technicalities of 'logic,' he knew not 
what logicians mean by 'figures' and 'moods' in the con- 
struction of syllogisms; but no man saw more clearly 
than he, that if certain things are so, or are not so, then 
certain other things follow, or do not follow. This is the es- 
sence of logic. Dr. Vaughan was a giant in logic, with- 
out knowing the technical rules of the science. Writing 
notes of his sermons when a young preacher was of great 
advantage to him, as it enabled him to give form and 
method to his thoughts. In this way he acquired great 
power of concentration, and also remarkable ability to 
express his idea in a few words. No man in preparing 

Q 



252 MEMOIRS OF 

for the pulpit can well afford to dispense with the use of 
the pen. The crystal perspicuity of his style was much 
admired — but very few persons knew it was acquired. 
He told me on one occasion that if the 'old brethren' had 
known that he wrote 'notes/ though he did not use them 
in the pulpit, they would not have heard him at all. He 
referred to the early part of his ministry, say from 1812 
to 1820 — when there was in Kentucky great prejudice 
against every thing like written preparation for the pulpit. 
For years he concealed the fact that he used the pen in 
arranging his thoughts. No one will ever know how much 
this simple thing of writing motes' of sermons had to do 
in making him the preacher that he was. He had but 
few books for years after he began to preach, and this 
caused him to read again and again the few to which he 
had access. 

"Among these were 'Stackhouse's History of the Bible,' 
'Witsius on the Covenants,' and 'Magee on Sacrifice and 
Atonement.' The theological student of this day may 
smile at this list of books — but with the Bible as his text- 
book, and such helps as these, Brother Vaughan became 
an able theologian. I suppose I may say I have heard 
the great preachers, so-called, in the East and West and 
North and South, but on topics such as the just claims of 
God's law on his creatures, the evil of sin, the rectitude 
of the divine government, the necessity of Christ's 
atonement, the work of the Holy Spirit in regeneration • 
in short, on all topics connected with salvation by grace 
through faith, good works being the evidence of the 
genuineness of the faith, I have heard no man superior to 
Dr. Vaughan in his palmy days. 

"In referring to him as a preacher of great intellectual 
and logical* power, I am not to be understood as intimating 



WM. VAUGHAN. 283 

that he was lacking in unction and pathos. He was not. 
There were times when he manifested the tenderness of 
a child — when his eyes filled with tears, when his 
lips quivered, and when his intonations were melting, 
awakening the responsive emotions of his hearers; on such 
occasions there was seen the power of intellect in union 
with a loving heart. 

"As a sermonizer, Dr. Vaughan was methodical and 
lucid. His thoughts were not like grains of sand, with 
no connection one with another ; but they resembled a 
chain of many links, and the links firmly united to each 
other. The constitution of his mind obliged him to think 
methodically, and method distinguished his sermons. I 
say nothing disparaging of his contemporaries when I say 
that there was no one of them superior to him in the 
elucidation of a subject. He brought the meaning of his 
text into luminous prominence — presenting point after 
point in an order so natural and easy that it was often 
said, 'There is no other way to treat that text.' This re- 
mark, intended only as an honest expression of opinion, 
was the highest eulogy on him as a sermonizer. 

"The style of Dr. Vaughan was clear and forcible. He 
had a happy faculty of selecting the best words to express 
his ideas. Nor did he trouble himself whether the words 
were of Anglo-Saxon origin, or derived from the classic 
languages of Greece and Rome. He wanted the best 
words, those conveying his ideas with perfect precision 
and irresistible force. In this respect, as well as in other 
respects, his example may well be copied by preachers of 
the Gospel. He who preaches the Gospel should preach 
it so plainly that he can not be misunderstood. Thus 
preached Dr. Vaughan." 

The following communication in regard to Mr. Vaughan 



284 MEMOIRS OF 

has been furnished us by the Rev. Samuel Baker, D. D., 
of Russellville, Kentucky : 
il Rev. Thomas M. Vaughan: 

" Dear Brother — My first acquaintance with your 
dear and honored father commenced in the autumn 
of 1838. My old friend, James M. Frost, and myself 
at that time came on together from Missouri to Ken- 
tucky, on purpose to form an acquaintance with 
the Kentucky Baptists. The Salem Association of 
Baptists met that year at Cox's Creek, Nelson county, 
and the Association selected Brother Frost and myself 
to preach in the open air on the Sabbath. The 
congregation was very large — several thousand being 
present. Brother Frost preached first, and gave us an 
excellent sermon, which evidently left an excellent im- 
pression. I followed with a sermon on the ' Nature and 
Necessity of an Atonement, in order to the Salvation of 
Sinners.' Your father was evidently deeply interested in 
the discussion of this subject. He was sitting behind me, 
in the pulpit, and several times during the sermon he 
rose, came to the front on the stand, and looked me full 
in the face, and then deliberately looked out on the audi- 
ence, to ascertain their attention and interest in the ser- 
mon. Just as soon as I had concluded my discourse, 
your father sprung to his feet and called out to the audi 
ence, ' Brethren, if the age of miracles were not already 
past, I should at once beseech you to call upon Almighty 
God to give our young brother who has just preached to 
us better teeth and stronger lungs, for a man who can 
preach as he has preached to us to-day ought to have 
better teeth and stronger lungs.' Such a remark was not 
likely soon to be forgotten. 

"In July, 1839, I became pastor of the Baptist church 



WM. VAUGHAN. 285 

in Shelbyville, Ky. , and in this pastorate I continued 
nearly three years. During this period I was thrown a 
great deal into the company of your father, and I enjoyed 
his society exceedingly. We labored together in several 
protracted meetings in different churches and always with 
entire harmony. There was soon formed a strong mutual 
attachment, and I prized his friendship very much, and I 
greatly admired his talents as a preacher. To a great 
extent he was self-educated, and would often lament his 
want of literary and theological training, but what advan- 
tages he had, he sought to improve to the utmost. He 
learned to take broad views of things — he could see the 
different sides of a question — and he had the power of 
patient thinking. He could fasten his mmd on a subject 
and hold it there at pleasure. His judgment was sound; 
his mind possessed great native energy — he knew how to 
reason to right conclusions ; and so to argue, as to con- 
vince others that he was right; and he could express his 
thoughts clearly and forcibly. His talents were such, that 
had he enjoyed all the advantages of a learned education, 
they must have raised their possessor to a high degree 
of eminence. 

"As it was, he possessed a good store of Biblical 
knowledge, and it was of vast utility to him in his sacred 
work. He was a hard student of the One Book, wonder- 
fully enlightened on the Scriptures, closely observant of 
characters and events, and habituated to reading and 
meditation. He kept in advance of his flock in useful 
knowledge and was clear in doctrine, rich in experience, 
and 'apt to teach.' And his sensible piety, ardent zeal, 
and honest love of the truth, gained him universal con- 
fidence. 

"In the early part of Brother Vaughan's ministry, much 



286 MEMOIRS OF 

of the preaching in Kentucky consisted of impressive 
details of the preacher's own experience, spiritual con- 
flicts, and alternations of hope and despair for months' 
continuance. This was called 'preaching experience.' 
Hence it was natural and common for the hearers to 
measure themselves by the experience of the preacher, 
and if after a long night of darkness and storm they did 
not experience a sudden, surprising and joyful deliverance 
with great revulsion of feeling, exactly as the speaker de- 
scribed, the result was doubt and despondency. But 
there was but little of this sort of preaching in Brother 
Vaughan's discourses. He preferred to dwell on the 
doctrine of Christ in his mediatorial relationship, and in- 
stead of holding up his own Christian experience as a 
standard by which others were to try themselves, he was 
accustomed to remark on the great diversity of what is 
called religious experience. His preaching was doctrinal 
and practical, and he was fearless in preaching what he 
believed to be the truth. While he was a moderate Cal- 
vinist, he never so preached the doctrine of divine pur- 
pose as to destroy the free agency of man. He preferred, 
however, to let each of these truths stand on its own 
evidence, rather than to show where they met and har- 
monized. He never seemed to suppose that it was best 
to make our ignorance the measure of all truth. What- 
ever doctrine he preached he sought to establish by 
Scripture proofs, and he was content to leave matters 
where the Bible left them, and he that, reproved God let 
him answer it to God. And he sought to preach the 
whole counsel of God. He elucidated its histories, ex- 
plained its prophecies, developed its doctrines, inculcated 
its precepts, denounced its threatenings, unfolded its 
promises, repeated its invitations, and enforced its insti- 



WM. VAUGHAN. 287 

tutions. But while he sought to preach the whole counsel 
of God, he gave especial prominence in his preaching, to 
what Dr. Ryland used to enforce upon his students, as the 
three important R's — 'Ruin by the fall of Adam, Re- 
demption by Christ, and Regeneration of the Spirit/ 
And no matter in what part of the Bible he found his 
text, he would be sure to find a road to Christ in it, or if 
not he would make one, and he would dwell with delight 
upon the dignity of His person, the design of His me 
diation, the variety of His offices, the fullness of His 
grace, the nature of His kingdom, and the perfect 
beauty of His example. 

"In the free intercourse of friendship, there was an 
honest bluntness about him that charmed me very much. 
You had never need to look behind him to see what he 
concealed in his shadow. You felt quite sure that you 
heard his heart speaking through his mouth. He was ac- 
customed to use strong language, and so much was this the 
case that often his language seemed to be extravagant. 
If he liked a man, he liked him very much, and the 
warmth of his feelings gave birth to strong expressions. 
And if he disliked a person, or thing, his natural temper 
would lead him to express himself in language that 
seemed severe and abrupt, almost to rudeness, in his ad- 
dress. And when his manner appeared to be wanting in 
gentleness, meekness, or affability, he would so express 
himself as to wound the feelings of those around him. 
But beneath that rough exterior there was a kind heart 
that never intended to give a moment's pain, and if he 
learned that a brother's feelings had been wounded, I 
have seen him melted down into kindness and become as 
gentle as a lamb and ready to do any thing to heal the 
wound which unintentionally he had inflicted." 



288 MEMOIRS OF 

We will add one more testimony in regard to Mr. 
Vaughan, which has been given us by Rev. J. M. Weaver, 
D. D., of Louisville, Ky. : 
' i Rev. Thos. M. Vaughan : 

" Dear Brother — In compliance with your request, I 
proceed to write you my views of your venerable father, 
the Rev. Wm. Vaughan, D. D. I knew him well. Our 
acquaintance was long and intimate. Though he was. 
aged when I first knew him, yet he was ever very familiar 
and kind in his intercourse with me, quite a boy. Unlike 
many aged ministers of his day, he was exceedingly kind 
in his deportment toward young ministers. I owe more 
to him than to any minister, living or dead. He received 
me into the Baptist church in Bloomfield. I had been 
converted for several months, and had joined the Meth- 
odist church on probation for six months, at the end of 
which time I was immersed by the Rev. Mr. Bailey, and 
received into full fellowship. Only a few months did I 
remain a member, because after investigation, I became 
convinced that I was a Baptist in all my views, and could 
not conscientiously remain where I was. Dr. Vaughan 
received me into the Baptist church in the same house of 
worship in which I joined the Methodists. Soon he inti- 
mated to me his conviction that I should preach, which 
was in accordance with my own settled convictions. The 
church, at his suggestion, licensed me to preach 'where- 
ever God in His providence called me.' From that 
time until his death he was ever my fast friend and coun- 
sellor. Through his influence, I entered upon my first 
pastorate in Kentucky, at Taylorsville. I need not say 
that I loved him as a father, for you know how near he 
was to me. When he died I felt that I had lost a friend 
indeed. I felt that while he lived there was one, who 



WM. VAUGHAN. 289 

had power at a throne of grace, ever praying for my 
success. How much I am indebted to him for what suc- 
cess I may have had, the revelations of the 'last day' 
alone can tell. Father Vaughan as a man had few equals, 
and no superiors. No kinder heart ever beat in human 
breast. He was as transparent as a child. Though to 
strangers apparently rough and careless of their feelings, 
yet to his friends he was known to have the tenderest 
feelings. Did he learn that some word spoken by him 
had wounded some one, his eyes would fill with tears, 
and every apology would at once be offered. Naturally 
he was very genial and witty. His spirits were ever 
buoyant. No boy in his 'teens' was more joyous and 
elastic. His sensibilities were as delicate as a lady's. In 
the circle of his most intimate friends was where he 
shone brightest. Around the fireside, among those whom 
he trusted, his conversation never flagged, but continued 
to sparkle with wittiest sayings for hours. 

" These friends never wearied in listening to his words. 
His store of incidents and anecdotes seemed inex- 
haustible. In his long and eventful life, he had treasured 
up much of personal experience and observation, which 
he used for amusement and instruction. He was very 
retiring in his disposition. Never did he thrust himself 
forward, but was ever timid and modest. No one loved 
home more than he. In his family he was ever kind, and 
tenderly regarded the feelings of every member. Sweet- 
tempered, genial and amiable, he was a man greatly loved 
by all who knew him. As a preacher he was remarkable 
for his power. His manner was not smooth, but rather 
rough. His voice, while it had great compass, was not 
melodious, yet there was wonderful power in it. His 
manner of reading a hymn was simply inimitable. He 



290 MEMOIRS OF 

often wept as he read, and called forth the sympathizing 
tears of his hearers. He read the Scriptures with solem- 
nity and pathos. His manner in the pulpit was that of a 
man anxious to deliver an important message, so as to 
move the hearers to action. 

"While he was not a ' revivalist/ yet there were times, 
when he was in his happiest mood, that he moved the 
whole congregation as the winds sway the forest. He 
often quoted poetry, with which his mind was remarkably 
well stored. He never quoted it simply to ' show off' his 
powers, but every one felt that it was just the thing to 
move and arouse each time he quoted. 

"His sermons were remarkable for their depth and 
scripturalness. No man quoted more of the Bible in ser- 
mons than he. His memory retained a great portion of 
the Bible to the last. He could not bear with 'poor 

preaching.' Once I saw him in the pulpit with a Mr. , 

who, though very conceited, and who thought he could 
preach well, yet was very feeble, intellectually. Father 
Vaughan did not know how he could preach. I saw him 
at first, with head erect, looking at, listening to the 
preacher. Gradually his head fell, and at last I could not 
see him. He hid behind the desk. When he came down, 
knowing that he had been greatly 'bored,' I said to him, 
* Brother Vaughan, what were you doing in the pulpit ?' 
'This,' said he, as he placed both hands over his face, '/ 
wish to the Lord he would quit ! I wish to the Lord he would 
quit!' While he was ever solemn in the pulpit there were 
times in meetings when he was moved to laughter. His 
risibles were easily excited, and when excited he could not 

restrain himself. Aiding me once at T in a 

protracted meeting, during the meeting a young man of 
some promise joined, and the next morning at prayer- 



WM. VAUGHAN. 291 

meeting we called upon him to lead in prayer, which he 
did exceedingly well. Brother Vaughan said, l I think we 
have caught a preacher.' The next morning we called 
upon him again ; he knelt down and commenced, but im- 
mediately all his ideas seemed to leave him. He thought 
it would not do to close, and as he had at school commit- 
ted to memory a temperance speech, he commenced and 
continued the speech unto the end. Brother Vaughan 
was kneeling by me, and I felt the chair near me shaking. 
I knew that he was moved greatly. As he arose, he said 
to me, l Joe, did you ever hear the Lord addressed before upon 
the subject of temperance V Notwithstanding his humor, 
which would ever show itself, the people were moved 
often to tears under his preaching. His appeals at times 
were almost irresistible. His descriptions of hell, some- 
times in Scripture language, sometimes in poetry, were 
absolutely appalling. And when he spoke of heaven, 
his voice mellowed, and the tears rolled from his eyes, 
while his hearers were greatly moved. His great subject 
was sin and grace. To hear him on this theme, was to 
hear as grand a sermon as ever fell from human lips. He 
loved to preach Christ. The last sermon he ever delivered 
was holding forth Jesus as the 'Plant of renown.' As a 
theologian he had no superior in Kentucky. He was not 
trained in a theological institution, and yet he was a train- 
ed theologian. He was a student up to the time he gave 
up his churches by reason of age. He was self trained. 
He read books. Andrew Fuller was his favorite author 
in theology, and his theology was of that type. Yet he 
followed no man. He bent reverently to the Bible as 
God's word. What he found there, it was his delight to 
proclaim. 

"While he was ' Calvinistic,' yet he was not ' Hyper- 



292 MEMOIRS. 

calvanistic.' He once said to me, i I preach whatever I 
find in my text, whether it is Calvanistic or Arminian.^ He 
did not try to vindicate the ways of God to man, but sim- 
ply gave what God said, and urged men to receive and 
act upon it. He was such a Bible theologian that none had 
the power to move him from the truth. A. Campbell 
met in him a barrier against which he strove in vain. He 
found that neither threats nor flatteries could move him 
one hair's breadth from the truth as it is in Jesus. To 
the theological attainments of Dr. Vaughan, the Baptists 
of Kentucky owe, to a large degree, their soundness in 
the faith. He impressed himself upon them when they 
were few in numbers. He fought their battles not by 
'discussions,' but by ever upholding the truth in love. 
Because of his training and study, he was able to meet 
successfully the enemies of truth of every grade and class. 
His logic was clear and convincing. His knowledge of 
the Bible, full and accurate. His power of imparting 
truth was great. Hence, the enemies of truth shunned a 
contest with him. I looked upon him as the great theo- 
logian and preacher of Kentucky. 

"While others with greater advantages may have had 
more polish than he, none were more profound. He mas- 
tered a subject with ease, and none could expose error 
with more power. When he died, Kentucky Baptists lost 
a great man, preacher and theologian. He rests from his 
labors, and his works follow. We shall meet him 'over 
the river,' and then, sinless, we shall join in ascribing the 
praise of our salvation to Him who washed us in His own 
blood. May we emulate his virtues, and receive, as 
doubtless he has already, the welcome words, ' Well done, 
good and faithful servant, enter into the joys of thy 
Lord.'" 



AN ESSAY AND TWO SERMONS. 



BY REV. WILLIAM VAUGHAN, D. D. 

My father, just before he left Bloomfield to live with 
me, destroyed nearly all his sermons, of which he had a 
large number. He said his reason for doing so was that 
he was afraid when he died some one would have them 
published, and he did not think they were worthy of 
publication. This, we very much regret, for we doubt 
not the public would be glad to see a volumn of them in 
a permanent form. As it is, we can only give two, and 
an essay from his pen. 

Thos. M. Vaughan. 



the;law and the gospel. 

BY REV. WILLIAM VAUGHAN, BLOOMFIELD, KY. 

Man, as a depraved creature, has no realizing sense of 
his dependence upon God, or the claims of his Maker 
upon him. He lives to himself, and loses sight of his 
accountability to the author of his being. He passes on 
to the judgment seat of Christ, ignorant of his relation to 
God; never investigating the nature, spirituality, or ex- 
tent of the law which he is under ; or, what is still worse, 
and possible, calling in question its very existence. 



294 MEMOIRS OF 

I proceed, in the first place, to show that man is natur- 
ally and necessarily under the law to God. This results 
from the character and perfections of the Divine Nature, 
and from the immutable relation that exists between God 
and man. The one is the Creator, the other his creature. 
From God, man has received his existence. All his intel- 
lectual and moral powers are a gratuitous bestowment 
from the Almighty; and consequently he is placed in a 
state of dependence upon God, and subjection to His will. 
And as man was created an intelligent being, endowed 
with liberty of action as a free moral agent, and capable 
of moral government, this proves that he is under law to 
his Creator. He was created capable of knowing, loving, 
and obeying God, and it is fit and proper that he should 
do so ; indeed, I consider it impossible, in the very nature 
and fitness of things, for an intelligent being to exist 
without being under law to God. This is what theologi- 
cal writers call the law of nature and the moral law. The 
angels in heaven are under such a law. This is evident 
from the fact that a part of them sinned, and are now suf- 
fering the punishment merited on account of sin; "for 
sin is the transgression of law ; but where there is no law, 
there is no transgression." Man, in Paradise, was under 
such a law ; and its principle articles are, to some extent, 
enstamped upon the hearts of all men. "For the Gen- 
tiles, who have not the written law, are a law unto them- 
selves, which show the works of the law written in their 
hearts." Why is it, that even among the heathen, there 
is a catalogue of sins universally forbidden, and of vir- 
tues, every where acknowledged as binding upon man- 
kind ? We answer, because man is placed, by his Maker, 
under a moral constitution, which forbids the commission 
of crime, and requires the practice of every holy duty. 



WM. VAUGHAN. 295 

It is also evident that man was under law to God prior 
to the giving of the law to Israel on Mount Sinai; for 
death, the penalty of the law, reigned with uncontrolled 
dominion "from Adam to Moses over those who had not 
sinned, after the similitude of Adam's transgression." 
Paul represents the Galatians, who were Gentiles, as 
being under the curse of the law before the gospel was 
revealed to them ; they were kept under the law, ' ' shut 
up to the faith, which should afterwards be revealed." 
"Now we know that what thing soever the law saith, it 
saith to them who are under the law, that every mouth 
may be stopped, and all the world may become guilty be- 
fore God." Conscience, the inward monitor, admonishes 
all men of their accountability to God. Why is it that 
the impenitent sinner dreads to appear before his Maker? 
Just because he is conscious of guilt, contracted by the vio- 
lation of the law he is under, and of punishment, deserv- 
ed in proportion to the degree of guilt he is the subject of. 

In the second place, we proceed to notice the goodness 
of the moral law, as a correct idea of the purity of the 
law unfolds to the mind the exceeding sinfulness of sin, 
and the need of the atonement of Christ to magnify the 
law and expiate the guilt of transgressors. 

The purity of the law must be admitted by all who 
acknowledge God to be the author of it, as holiness is 
essential to His nature, and constitutes His glory and love- 
liness. Pure streams flow from untainted fountains. It 
expresses the sentiments of His heart in reference to all 
moral beings ; it secures to the Creator the claims of His 
government, and binds all holy intelligences to His throne^ 
and is the very transcript of His nature. It enjoins all 
that is due from man to his Maker, and all that is due 
from one moral being to another. It prescribes all that is 



296 MEMOIRS OF 

morally good, and forbids all that is morally evil. Men, 
as lawgivers, require their subjects to live virtuously; not 
because they are themselves the lovers of virtue, but 
merely because virtue promotes the well-being of the 
social compact. But the law of God prescribes virtue or 
holiness because of its intrinsic excellence, and condemns 
vice on account of its intrinsic evil. 

Human laws take notice only of the outward acts of 
men, but the divine law sets in judgment upon every vo- 
lition of the mind; upon the thoughts, desires, and affec- 
tions of the heart. And no act is pure in the eye of God 
unless it proceeds from a principle of love to the great 
Lawgiver. "The commandment," says David, "is ex- 
ceedingly broad." Paul declares, "that the law is spirit- 
ual; and the commandment is holy, just and good." It 
is a law never to be abrogated, set aside. Were it unholy, 
it never would have been given or perpetuated. Its purity 
is manifest from the awful sanction annexed to prevent 
man from transgressing it, and the judgments inflicted on 
men on account of their rebellion. The curse of God fell 
upon the earth for the sin of man. He was driven from 
Paradise, and a cherubim and flaming sword stationed to 
guard the tree of life ; the old world drowned, the cities 
of the plain burned with fire. Now, all these inflictions 
of divine wrath proclaim the holiness of the law of 
God. Some apology may be offered for the violation of 
an oppressive law, but none whatever for the transgression 
of a law that is holy, just, and good. 

Once more we remark, that the strongest evidence of 
the holiness of the law is seen in the cross of Christ. 
For it would have been inconsistent with the character 
and perfections of God to have placed man under an un- 
holy law, oppressive in its nature, and not adapted to his 



WM. VAUGHAN. 297 

capacity as the subject of His moral government, and then 
give His own Son to die the painful death of the cross to 
magnify it. Thus we see, that in the judgment of God 
the law was worthy of being honored by the active and 
passive obedience of Christ ; and there is no glory in the 
gospel but upon the supposition that the law is glorious. 

And it is worthy of notice, that almost every error im- 
bibed by men in reference to the plan of salvation, results 
from wrong views of the nature and excellency of the 
moral law. We have said that God is the giver of the 
law. The following occurrence we mention to prove the 
truth of this declaration : 

Some years since there lived in one of the Northern 
States an infidel lawyer, of strong and cultivated mind, 
who felt a desire to examine the claims of the Bible to in- 
spiration by the Almighty. After reading the twentieth 
chapter of Exodus, he said to a pious friend, "I have 
been reading the moral law." " Well, what do you 
think of it? " asked his friend. " I will tell you what I 
used to think," answered the infidel; "I supposed that 
Moses was the leader of a band of banditti ; and that, 
having a strong mind, he acquired great influence over a 
superstitious people; and that on Mount Sinai he played 
off some sort of fire-works, to the amazement of his 
ignorant followers, who imagined, in their mingled fear 
and superstition, that the exhibition was supernatural." 
" But what do you think now ? " inquired his friend. " I 
have been looking," said the infidel, "into the nature 
of that law. I have been trying to see whether I can add 
any thing to it, or take any thing from it, so as to make it 
better. Sir, I can not. It is perfect The first com- 
mandment," continued he, " directs us to make the 
Creator the object of our supreme love. That is right ; if 

R 



298 MEMOIRS OF 

He be our Creator, preserver, and supreme benefactor, 
we ought to treat Him, and none other, as such. The 
second forbids idolatry. That certainly is right. The 
third forbids profaneness. The fourth fixes a time for 
religious worship. If there is a God, He ought surely to 
be worshiped. The fifth defines the peculiar duties 
arising from the family relations. Injuries to our neigh- 
bors are then classified by the moral law. They are 
divided into offenses against life, chastity, property, and 
character. And," said he, applying a legal idea with 
great acuteness, ''I notice that the greatest offense in 
each class is especially forbidden. Thus, the greatest in- 
jury to life is murder ; to chastity, adultery ; to property, 
theft ; to character, perjury. Now, the greater offense 
must include the less of the same kind. Murder must 
include every injury to life ; adultery, every injury to 
purity ; and so of the rest. And the moral code is closed 
and perfected by a command forbidding every improper 
desire in regard to our neighbors. I have been thinking, 
where did Moses get that law ? I have read history. The 
Egyptians and the adjacent nations were idolaters ; so 
were the Greeks and Romans ; and the wisest and best 
Greeks or Romans never gave a code of morals like this. 
Where did Moses get this law, which surpasses the wisdom 
and philosophy of the most enlightened ages? He lived 
at a period comparatively barbarous ; but he has given a 
law, in which the learning and sagacity of all subsequent 
time can detect no flaw. Where did he get this law ? He 
could not have soared so far above his age as to have de- 
vised it himself. I am satisfied where he obtained it. 
It must have come from heaven. I am convinced of the 
truth of the religion." 

The infidel was infidel no longer, but remained, to his 
death, a firm believer in the truth of Christianity. 



WM. VAUGHAN. 299 

The great Lawgiver is doubtless disposed to prevent 
transgression, and to secure the obedience of His 
creatures, and to impress upon their minds a sense of the 
holiness of His law. This is evident from the awful but 
righteous penalty annexed to it. Its language is, " the 
soul that sinneth shall die ; " and like law in general, it 
can not tolerate the transgression of itself. Such an 
idea is a burlesque upon every principle of legislation, 
human or divine. And all who expect to obtain salvation 
by works, imbibe the idea that the law is relaxed in its 
strictness, and that God has adapted it to the condition 
of man in his present lapsed estate. Hence it is often 
said, that if God were to punish his erring creatures for 
every sin committed, he would be unjust and tyrannical 
in the extreme. Now, if this be so, God has given to 
man a law by which he can not abide without incurring 
the charge of injustice and cruelty. But the language of 
Scripture is, " cursed is every one that continueth not in 
all things which are written in the book of the law to do 
them." And can it be supposed that the law, which re- 
quires us to love God with all our heart, and our neighbor 
as ourself, has ceased to be holy, just and good, because 
of man's indisposition to obey it? And we know that 
the want of a disposition to obey the law can not set 
aside its claims upon us. 

Again — what does the best obedience of a sinner, out 
of Christ, amount to ? It proceeds from a heart totally 
depraved ; and the heart is the source of moral action ; 
and if the fountain be impure, so are the works flowing 
from it. " The ploughing of the wicked," says the wise 
man, " is sin." And assuredly impure acts must be the 
poorest materials imaginable out of which to produce a 
righteousness commensurate with the demands of God's 
pure and holy law. 



300 MEMOIRS OF 

But further. Can the advocates of a mitigated law tell us 
how far it is relaxed ? And if not, all is thrown loose, and 
involved in uncertainty, and no infallible rule is given by 
which the conduct of man is regulated or governed. 
Surely, such a sentiment is a reflection upon the omniscient 
and immutable wisdom of the divine Lawgiver. It is 
saying that God originally gave to man a law, which he 
learned by experience was not suited to his nature as the 
subject of law; and, therefore, he lowered it down, to 
suit his moral taste as a sinner, that he might render such 
an amount of obedience to it as would atone for his sins, 
and thus obtain salvation. What a reproach to the Holy 
One of Israel does such an idea convey. 

The impossibility of salvation by works will further ap- 
pear, if we reflect upon the impossibility of human merit. 
Had man, in his state of innocence, obeyed the law per- 
fectly, he would only have done his duty, and been an 
"unprofitable servant." According to this teaching of 
the Savior, obedience to God is a debt. And who ever 
dreamed of rewarding a debtor for discharging his just 
debts? No one. 

Again — Suppose a sinner were invested with power to 
obey the law perfectly, and were to do so even after com- 
mitting his first sin — even that would avail him nothing 
as an atonement for the sin committed, simply because 
his present and future obedience could not have a retro- 
spective effect so as to atone for the sin committed prior to 
the exercise of holy obedience. The fact is, that present 
obedience can no more atone for past sins, than it can for 
sins committed in the future. The claims of the law are, 
at all times, obligatory, and we can not render more 
obedience than will release us from present obligation. 
Present duties can not annihilate the past. And is not 



WM. VAUGHAN. 3OI 

this in exact accordance with the teachings of the Bible ? 
"Therefore, by the deeds of the law, there shall no flesh 
be justified in His sight."' "Christ has redeemed us from 
the curse of the law, being made a curse for us." 

Again — The experience of ever}' renewed sinner accords 
with these statements. In his most serious moments his 
heart assures him that his works are tainted with sin ; that 
he has no claim upon God whatever ; and that salvation 
is by grace, pure and unmerited. 

I proceed to another idea, advanced by many, by which 
they suppose that they are not shut up to the faith, or at all 
dependent upon Christ for exemption from the conse- 
quences of transgression. The persons to whom I allude 
attach great importance to repentance ; so much so, that 
in their judgment, it secures to the sinner the pardon of 
his sins. Now, we feel certain, that, without the interpo- 
sition of Christ, repentance is an utter impossibility, inas- 
much as the natural tendency of sin is to harden the heart 
and deaden ail the moral feelings of the soul. And the 
longer man continues under the influence, the farther he 
wanders from God, and the more insensible is he of his con- 
dition. And without the influence of divine grace to 
counteract the effects of sin, he will become daily and 
hourly more and more hardened in sin. and less disposed 
to turn from his evil course, to repent of his wickedness, 
and to seek the favor of God. And were God, from this 
hour, to determine to withhold all divine influence from 
the hearts of men by fastening guilt upon the conscience, 
there never would be, on God's footstool, another broken- 
hearted sinner. And be it remembered, that man, by his 
rebellion, shut up every avenue through which the grace 
of God could, consistently with the requirements of law 
and justice, be bestowed upon our fallen race. But Christ 



302 MEMOIRS OF 

has, by His mediatorial office and work, opened up a new 
and living way through the rent vail of His flesh. We 
have now access, through Him, to the Father, who is the 
giver of every good and perfect gift. " Him hath God 
exalted with his right hand, to be a Prince and a Savior; 
to give repentance to Israel, and forgiveness of sins." 

But suppose men were morally capable of exercising 
unfeigned repentance, uninfluenced by the grace of the 
Redeemer, would that render them capable of pardon ? 
Before maintaining a principle of this sort, the individual 
should know if there are not reasons for making the pun- 
ishment of sin necessary in the government of God; and 
then he should know the effect the dispensing of these 
reasons would have on the different intelligent beings 
governed by the Almighty. But the divine government 
is such a mysterious and complicated affair, and so far 
beyond the grasp of the human mind, that no man living 
can answer such a question. Besides, we well know, that 
when a man violates the laws of his country, and subjects 
himself to the penalty thereof, and repents of his trans- 
gression, he is not released from the punishment incurred, 
nor is the chief magistrate of the state justifiable in par- 
doning the penitent convict. The punishment of the 
guilty is necessary as a terror to evil-doers, and to deter 
others from the commission of similar offenses. Even in 
this life, penitence does not remove the guilt of a vicious 
course. If a man, by vice, ruins his health, character, 
or fortune, he does not find, upon repentance, that he is 
placed in the condition he occupied prior to his violating 
the laws of God and man. How, then, can any one 
prove that repentance removes the awful consequences 
which God has annexed to sin in the life to come? In the 
judgment of those, who thus reason, it is more important 



WM. VAUGHAN. 303 

to maintain inviolate the claims of the human govern- 
ments than the claims of divine government. Here, 
again, we see that the sinner is "shut up to the faith," and 
that there is no way of escaping the penalty of trans- 
gression but by the cross of Christ. It is worthy of notice, 
that after a sinner is soundly converted to God, and re- 
pents of his sins, and believes in Christ, he still deserves, 
when compared with the law, the wrath of God as much 
as he ever did. His present righteousness does not, in 
the least degree, atone for his former wickedness. In a 
word, there is no hope whatever for the salvation of the 
most devoutly penitent man that lives, but through the 
grace of our Lord Jesus Christ. No Christian lives to 
God until he is dead to the law. Says Paul, "I, through 
the law, am dead to the law, that I might live unto God." 

Go, ye that rest upon the law, 

And toil, and seek salvation there ; 

Look to the flames that Moses saw, 

And shrink, and tremble, and despair. 

I'll retire beneath the cross ; 

Jesus, at thy dear feet I lie, 
And the keen sword, that Justice draws, 

Flaming and red, shall pass me by. 



THE REIGN OF SIN.— SERMON I. 



BY WILLIAM VAUGHAN, D. D. 



"Sin hath reigned unto death." — Rom. v: 21. 

We can not contemplate the present state of the world 
without being sensible of the evils that pervade every 
department of it. Our world is naturally a wilderness, 
producing thorns and thistles in abundance. The fruits 
forced from the soil are liable to be destroyed by a variety 
of incidents with which we are all more or less conversant. 
Almost the whole race of inferior animals are pursuing 
and being pursued. 

Man, the noblest being on earth, is desperately wicked 
and from his wickedness results the worst of consequences 
to himself and his species. His mental powers, which 
elevate him vastly above the beasts that perish, and 
create in him a resemblance to his Maker, instead of be- 
ing employed to promote the well-being of the brother- 
hood, are often combined to sharpen the scythe of death ; 
hence "man is to man the sorest, surest ill." The seeds 
of disease are deeply sown in his system, and death re- 
moves him to the land of forgetfulness. 

This disordered condition of the world has been the 
cause of much perplexity, especially to the minds of the 
heathen, whose path has not been illumined by the light 
of revelation. They supposed that a God of infinite wis- 
dom, power and goodness might and should have so 
ordered matters as to exclude all evil, whether natural or 
moral, from the universe. Hence a number of theories 



WM. VAUGHAN. 305 

have been invented to account for the existence of evil. 
One class of reasoners supposed that the world was 
produced by two independent and omnipotent beings, 
the one good and the other evil. A second class main- 
tained that man existed prior to his probation in this life; 
and that in his pre-existent state he sinned, and that in 
this world he is punished for sins previously committed. 
This sentiment was embraced by some Jews: "And as 
Jesus passed by He saw a man that was blind from his 
birth ; and the disciples asked Him, saying, ( Master, who 
did sin, this man or his parents, that he was born 
blind?'" — John ix : i, 2. This was the doctrine of the 
Pythagoreans, from whom, we think, they derived it. 
Others supposed the world existed eternally in its corrupt 
and disordered state. Amid this darkness and uncertainty 
the Scriptures inform us that there is but one God — in- 
finitely wise and good ; that the universe and all it con- 
tains are the product of his power ; that all creatures are 
dependent upon him and subject to his authority, and 
that when He created the world He designed to establish 
a great moral empire, to exist forever, and to contain 
within its limits all ranks and descriptions o intellectual 
beings. Now a moral government implies the existence 
of free moral agents, for without freedom of will man 
could not be an accountable creature. He would neither 
be blamable nor praiseworthy, neither the subject of re- 
wards nor punishment, either in this life or the life to 
come. 

The Scriptures also teach that all the evil that is in our 
world results from man's abuse of his moral agency or 
liberty of action. "God made man upright, but he hath 
sought out many inventions." By the disobedience of 
one man, Adam, many were made sinners. " Wherefore, 



306 MEMOIRS OF 

as by one man sin entered into the world, and death by 
sin; and so death passed upon all men, for by that all 
have sinned." But to this account of the ruin of the 
human family it has been objected, that to involve all 
mankind in sin, misery and death on account of the first 
transgression, to which they were in no wise accessory, 
is contrary to all natural ideas, both of the justice and 
goodness of God. To this objection we answer, that the 
same effects take place not only in the best organized 
social compacts amongst men, but result, also, from the 
arrangements of an all-wise Providence. The establishing 
of families is a divine plan: "God setteth the solitary in 
families." It is the duty of parents to make a com- 
fortable provision for their children, and to use all the 
means in their power to render them happy and respect- 
able members of society. But how many virtuous wives 
and innocent and lovely children are involved in poverty 
and disgrace by the ungodly conduct of a profligate hus- 
band and father ; while it is well known that they were 
in no wise accessory to those actions that involved them 
in ruin. 

He that objects to the constitution of Providence, and 
arraigns the wisdom of the Almighty, must answer to his 
God for his presumptuous wickedness. I presume that 
no man living can account for the universal reign of sin 
and death but upon the principle that Adam was consti- 
tuted the federal head and representative of his posterity: 
"For in Adam all died." 

We proceed to show that sin has reigned unto death 
in a three-fold sense. 

i. God has determined by an unalterable purpose 
that all men must die ; on this subject there is no con- 
troversy. We have as much reason to believe that we 



WM. VAUGHAN. 307 

shall leave the world as we now have that we live in it. 
" I know,", says Job, " thou wilt bring me to death and 
to the house appointed for all living." Man, destitute of 
the Word of God, would always be unable to determine 
the origin or first cause of it. Hence the heathen 
affirmed that flesh and blood must be liable to corruption. 
But we have this matter set in a true light in the Scrip- 
tures, which consider death as the result of man's apostacy 
from God. Before he sinned he was immortal, and 
would always have remained so had he not incurred the 
penalty of the divine law by transgression. " In the day 
thou eatest thereof," said God, ' ; thou shalt surely die." 
Had man remained in innocence the justice of God 
would have secured to him an immortal existence, inas- 
much as no ruler or lawgiver, who regards the principles 
of justice by him administered, ever inflicts the penalty of 
his law upon the obedient subject. " The wages of 
sin is death." " Dust thou art and unto dust shalt 
thou return." And this is unavoidable according to the 
purpose of God; so the constitution of our nature, as 
well as the dispensations of Providence, lead to it. The 
empire of death is universal. One generation passeth 
away and another cometn. Death spares neither sex nor 
age. This is graphically described in the book of Job : 
"One dieth in his full strength, being wholly at ease and 
quiet; his breasts are full of milk and his bones are 
moistened with marrow. And another dieth in the bitter- 
ness of his soul, and never eateth with pleasure ; they 
shall lie down alike in the dust, and the worms shall 
cover them." 

Death puts an end to all the designs and enjoyments of 
the present life. " In that very day all their thoughts 
perish." From this subject we may learn the vanity of 



308 MEMOIRS OF 

man as mortal. We have reason to say with the Pslamist : 
" Verily every man at his best estate is altogether vanity." 
Here we may see the vanity of all those honors and 
sensual pleasures which the men of the world pursue 
with so much eagerness, to the neglect of their soul's 
best interest. The motive to humility which this subject 
presents to the mind is worthy of serious attention ; since 
death knows no distinction of persons, regards the rich 
no more than the poor, puts no mark of difference be- 
tween the remains of a prince and a beggar. We may 
say to corruption, thou art my father ; to the worm, thou 
art my mother and my sister. Shall we be proud of our 
habitations who dwell in houses of clay, whose founda- 
tions are in the dust ? 

We may infer from this subject that sin is an evil of 
great magnitude ; the cause is to be judged by its effects. 
For as death is the greatest of natural evils, so sin, from 
which death takes its rise, must be the greatest of all 
moral evils. And we should never reflect upon the one 
without lying low before God on account of the other. 
The Psalmist when meditating on his own mortality traces 
it to sin, its true source, ascribing to it those rebukes with 
which God corrects menjor their iniquities, that they die 
and their beauty consumes away like the moth, and adds, 
"Thou hast set our iniquities before thee, and our secret 
sins in the light of thy countenance." From the uncer- 
tainty of life let us be induced to improve the present 
time, and endeavor so to live that when God calls us 
hence we may be ready. And we ought to pray as the 
Psalmist : " So teach us to number our days that we may 
apply our hearts unto wisdom." 

2. Having seen that temporal death is the consequence 
of the reign of sin, we proceed to show that sin has 
reigned unto death in a moral or spiritual sense. 



WM. VAUGHAN. 309 

When man was ushered into being a principle of spir- 
itual life was imparted to him by his Creator. This is 
evident irom his being made in the image of God. No 
one supposes that man resembles God in bodily form, 
inasmuch as God is a spirit. "A spirit," says Christ, 
" hath not flesh and bones as ye see me have." It is true 
that the members of the human body are ascribed to God 
in the Scriptures, but simply for the purpose of convey- 
ing to our minds some idea of His perfections. His eyes 
represent His conscience ; His ears, His inclination to hear 
the prayers of His people ; His mouth, His promises and 
threatenings ; His nostrils, His acceptance of our sacrifices 
or worship ; His bowels, His mercy; His arm, His strength; 
His feet, the going forth of His providence in governing 
the world. Man may be said to bear the image of his 
God in these particulars: ist. In his mental faculties, for 
these elevate him in the scale of being vastly above the 
beasts that perish. 2d. In his capacity to rule the infe- 
rior creatures of God. "Thou madest him to have 
dominion over the works of thy hands. Thou hast put 
all things under his feet." "But the image of God in 
which man was originally made, consisted in righteous- 
ness or true holiness." 

"Lo ! this only have I found," says the wise man, "that 
God made man upright, but he hath sought out many in- 
ventions." Holiness in the creature implies the existence 
of spiritual life and of moral power. The renewal of the 
heart is for the purpose of reinstating the divine image 
upon the souls of men. And as God is immutable, that 
which is enstamped upon the heart in the regeneration of 
the sinner corresponds with that image which man pos- 
sessed in innocence. And consequently he was alive to 
God, had clear conceptions of the nature and attributes 



310 MEMOIRS OF 

of his Maker, understood his relation to the Author of 
his being, and not only realized his obligation to love and 
serve God, but had the moral power to perform every 
divine requirement, which moral power he lost by trans- 
gression. Sm being conceived brought forth death and 
extinguished the principle of divine life in his soul. And 
every son and daughter of Adam, since the Fall, bear his 
moral image, and are, to all intents, dead in trespass and 
sin. 

Again, man was placed under a holy and spiritual law 
by his wise and beneficent Creator. On this point there 
can be no controversy, "For we know," says St. Paul, 
" that the law is spiritual." Now it is evident that the 
law must be adapted to the capacity of the subject. 
What would be thought of a ruler enacting laws and an- 
nexing to them severe penalties, which his subjects have 
neither the physical nor moral power to obey, and then 
inflicting those penalties on the ground of disobedience ? 
Such a lawgiver would merit the execration of the wise 
and good. And can any suppose that God, whose nature 
is love and whose throne is established in equity, would, 
in carrying on His government, pursue a course that 
would disgrace an earthly sovereign ? 

Once more : man was required by the law, when made, 
to love God with all his heart, soul, mind, and strength, 
and that, too, on pain of death; for love is a spiritual 
exercise of the highest degree — it is the fulfilling of the 
law, and the law is the standard of holiness. The renew- 
ing of the heart by the Holy Spirit is for the purpose of 
enabling and disposing us to love God, for he that loveth 
is born of God. And love flows from a principle of spiritual 
life, such a principle as Paul possessed after his conver- 
sion : "The life which I now live in the flesh, I live by 



WM. VAUGHAN. 3II 

the faith of the Son of man, who loved me and gave 
Himself for me." Man originally loved his God, and of 
course was spiritually alive. Again, we feel certain that 
every moral intelligence is bound to worship God accept- 
ably ; but no worship is acceptable unless it be in spirit 
and in truth. Adam doubtless worshiped God in an ac- 
ceptable manner, which he could not have done had he 
not been spiritually alive. 

In the next place, let us refer to what the Scriptures 
teach upon this subject. "And you hath he quickened 
who were dead in trespasses and sins." The term quicken 
implies the imparting of a principle of life to an 
object previously destitute of it. Consequently the 
Gentiles, at Ephesus, prior to regeneration, were desti- 
tute of spiritual life ; and such is the condition of all the 
unregenerated, without one exception. The term death, 
or dead, is never applied to an object that never possessed 
life. When we say that a tree is dead, we mean that the 
principle of vegetable life is extinct. So of animals, the 
death of which implies the loss of the principle of animal 
life. And when we speak of the soul being dead in sin, 
we mean, and so does the apostle, that the principle of 
spiritual life possessed by man in his original formation 
has been destroyed by the reign of sin. We never say 
of a diamond, or a wedge, that it is dead; because such 
substances never possessed life. Nor would Christ, as 
He often does, represent man as being dead in sin, had 
he not been spiritually alive prior to his having sinned 
against God, and entailed death upon his posterity. " We 
know that we have passed from death unto life, because 
we love the brethren." We are all by nature born in the 
regions of moral death ; but by the power of divine grace 
we are transported into the regions of spiritual life, and 



312 MEMOIRS OF 

grow up in Christ, our everlasting head. "I am the 
resurrection and the life; he that believeth on me, though 
he were dead, yet shall he live." Such a one is dead, 
while she liveth ; so that she that liveth in wantonness 
and pleasure is dead to God and to the eternal well-being 
of her deathless spirit. 

Again, the object of the Savior's mission into the 
world was to communicate life to the dead in sin. "I am 
come that ye might have life ; and ye will not come unto 
me that ye might have life." Now, if all men, as they 
descend from Adam and come into the world, are spiritu- 
ally alive, what is the meaning of the language of Christ 
just quoted? While the union between the soul and 
body continues, the body lives and moves ; dissolve the 
union, and the death of the body ensues. God dwells in 
every holy being, whether man or angels ; He dwelt in 
man before he violated the divine law, but the moment 
he offended by sinning, God immediately withdrew from 
him. 

He abandoned the soul of Adam which had been his 
temple on earth, and man became dead in sin, dead to 
God and all holy affections. For as the body without the 
spirit is dead, so the soul separated from G-od is dead in 
a moral sense. The Gentiles at Ephesus, in their natural 
estate, were alienated from the life of God. Eph. iv: 18. 
Says Paul: " I live, yet not I but Christ liveth in me." 
Gal., ii: 20. 

Let us now inquire if the doctrine of the reign of sin 
unto death in a spiritual sense, be not established by uni- 
versal experience and observation, as well as from the 
word of God. See how he that places a high estimate 
upon knowledge economizes the fleeting hours; he num- 
bers the precious moments as they pass ; he " applies his 



WM. VAUGHAN. 313 

heart unto wisdom ; " how patiently he investigates the 
abstruse mysteries of science ; he grows pale o'er the 
midnight lamp; he designs to figure in the literary world, 
and erect for himself a monument more durable than 
brass or marble. And why all this anxiety and toil? 
Simply because he is alive to the object on which his 
heart is fixed. But the stupid dolt that is dead to the 
value of learning and knowledge, whiles away his time 
in idleness, and lives for no other purpose, apparently, 
than to pamper his sensual appetites. 

Look at the man alive to the importance of the accu- 
mulation of wealth ; he rises early, sits up late, eats the 
bread of carefulness, strains every nerve, watches every 
opportunity, perhaps, to take an advantage of his neigh- 
bor. He exposes himself to the chilling winds and rains 
of winter, and to the scorching beams of a vertical sun ; 
and kneels daily at the shrine of Mammon, making gold 
his God. And why ? Simply because he is alive to the 
object he pursues with so much avidity. Do men in an 
unconverted state act thus in reference to God, to relig- 
ion, and the interests of their immortal spirits ? Far from 
it. And the only reason that can be assigned is, that 
they are morally dead in trespasses and sins. There is 
no subject in which a man should feel so deep an interest 
as the glory of God, which is inseparably connected with 
his present and future well-being. But it is a painful 
truth that there is no subject in which he seems to feel 
less interest. 

When your minds began to expand and mature did you 
begin inquire after God, your Maker, in whom you live, 
and move, and have your being ? No ; He never occu- 
pied your thoughts. God was forgotten, and the trifles 
of time engrossed your whole attention. And it is even 

s 



3.I4 MEMOIRS OF 

so now with those growing up in your families and around 
you • and thus it has ever been. The Gentiles, when 
they knew God, glorified Him not as God. The Jews, 
though chosen by the Almighty, fenced in from the sur- 
rounding nations, blessed with the light of revelation, 
awed by the most tremendous threatenings, and encour- 
aged by promises indicative of divine goodness, were 
continually forsaking the fountain of living waters. 

And what is the state of the case under the present lu- 
minous dispensation of the gospel ? Is it not as true now 
as it was in the time of Christ, that men love darkness 
rather than light? The motives addressed to the fear of 
evil and the desire of good, are disregarded by the sons 
and daughters of men. The sinner is conjured by the 
majesty of God; by the love of Jesus; by His agony and 
bloody sweat ; by His expiring groans upon the cross, 
when He bowed his head in death; by His resurrection, 
ascension, and intercession at the right hand of God; by 
the joys of heaven, and the river of the water of life, 
clear as crystal, representing the pure and tranquil joys 
of the blessed before the throne. He is admonished by 
the unfaltering approach of death, the terrors of the judg- 
ment seat, the unutterable torments of the damned, to 
flee from the wrath to come ; but so dead is the thought- 
less rebel that these solemn warnings are unheeded. 
Many of them attend upon the ministry of the gospel, 
but their conscience gives them no uneasiness on account 
of their neglect of repentance and increasing stupidity. 
They perceive no danger within and no danger before 
them, when the minister of Christ is proving to them 
their lost condition, and pressing them with every motive 
that can be derived from a violated law and a neglected 
gospel, and the certainty of eternal perdition. Why do 



WM. VAUGHAN. 315 

they regard all this as an idle tale, and look thoughtfully 
abroad upon the congregation, and doze, and dream that 
it is nothing to them ? The only reason that can be sug- 
gested is that they are dead in sin. The depraved heart 
of the impenitent sinner is an over-match for all the mo- 
tives and arguments, merely, that Omnipotence has ever 
produced in defense of truths which the carnal mind dis- 
likes the more clearly they are brought into view. 

Does not what we have affirmed agree with the inspired 
words of God ? Did not the Almighty, when describing 
the Jewish nation, say: "They will not hearken unto 
me : for all the house of Israel are impudent and hard- 
hearted." Paul describes some persons as having their 
conscience seared as with a hot iron. He represents 
them as sinning wilfully, being determined to persist in 
rebellion against God. As stated in the Book of Job : 
" He stretcheth out his hand against God, and strength - 
eneth himself against the Almighty; he runneth upon 
him, even upon his neck, upon the thick bosses ot his 
buckler." His heart is so dead and hard that it is com- 
pared to a rock, a stone, an adamant; his brow is brass, 
and his neck composed of iron sinews ; he resembles the 
bullock unaccustomed to the yoke, or the deaf adder that 
stops her ear, that will not hearken to the voice of the 
charmers, charming never so wisely. This stupidity of 
the heart of him that is dead in sin is so great that it 
prompts him to go on in his course of rebellion against 
God, and at the same time to think that all will ulti- 
mately be well. How appropriate the figure: " Such a 
one is dead, while she liveth." The dead, literally, have 
no sense of danger. 

1 . The dead in sin also have no realizing sense of the dan- 
ger to which they are exposed. They are exposed to the 



316 MEMOIRS OF 

curse of God's fiery law, to the arrest of divine justice, 
to the malice of Satan, to the wrath of God who is angry 
with the wicked every day, to the desolating judgments 
of the Almighty, and to the arrest of death, which may 
in an hour summon them to appear before the Judge of 
all the earth. Were they sensible of their danger they 
would immediately fly to Christ, the only remedy for the 
lost. 

2. But they have no disposition to move towards the 
Savior. " Ye will not come unto me that ye may have 
life." Were there a principle of spiritual life in their 
souls it would move them heavenward. 

3. The impenitent have no relish for the bread and 
water of life ; they say not "evermore give us this bread;" 
they desire not that bread which came down from heaven, 
of which if a man eat he shall never die ; they loathe the 
manna which God rains about the doors of their tents and 
tabernacles; they say not with the spouse, 'T sat down 
under his shadow with great delight, and his fruit was 
sweet to my taste." 

4. With no fervent love to God, and no holiness, they 
set their affections on things earthly, and not on things 
above where Christ reigns at the right hand of God. The 
living man in health, feels his animal system invigorated 
by the warm blood that is propelled from his heart to 
his extremities, the sure indication of life. And if men 
in a state of nature were alive to God, how warm and 
ardent would be their attachment to the Most High. 
"Whom have I in heaven but thee, and there is none on 
earth that I desire besides thee," would be the feeling 
and language of every heart. 

5. They breathe not spiritually, because they are not 
spiritually alive. Were there a principle of divine life in 



WM. VAUGHAN. 317 

their souls they would breathe out their desires after God 
in the effectual and fervent prayer of the pure in heart. 
" Behold he prayeth." 

" Prayer is the Christian's vital breath, 
The Christian's native air, 
His watchword at the gates of death — 
He enters heaven with prayer." 

6. That sin hath reigned unto death is evident from the 
fact that the unrenewed have no fears, no self-preserva- 
tion, which is always the effect of life. The most stupid 
animal avoids danger ; in vain the snare is set in sight of 
any bird. God threatens to pour out the vials of his 
wrath upon the wicked, but they tremble not at it. The 
pit of hell is just before them ; they stand upon the very 
brink of endless ruin, yet they use no means whatever to 
avoid it. They have eyes, and see not; ears, and hear 
not; hearts, and understand not. How evident it is that 
the unregenerated are dead in trespasses and sins. 

It is objected to by many that the phrase " dead in sin" 
is to be understood in a figurative sense, and therefore is 
not to be strained so far as to convey the idea that the 
unregenerated are without the power to do that which is 
spiritually good; or, in other words, to love and obey 
God. The metaphor is not designed to create the impres- 
sion that the impenitent are incapable of acting, physi- 
cally or mentally, but merely of performing holy duties. 
If the ungodly were capable of doing works spiritually 
good, a change of the heart would be useless. But the 
Scriptures teach that the heart must be circumcised to en- 
able the sinner to live spiritually. His inability is purely 
moral, and the result of indisposition of the heart to do 
good ; and the absence of a disposition to please God fur- 
nishes no excuse whatever. Does the absence of an honest 



318 MEMOIRS OF 

principle release a man from the obligation to live an 
honest life? By no means; nor will the absence of a 
holy principle release men, though unrenewed, from the 
obligation to live righteously before God. Let us make 
some improvement of this subject. 

How clearly does the doctrine contained in the text es- 
tablish the doctrine of total depravity. The advocates of 
error have generally maintained that man, in his present 
unchanged state, has a degree of moral purity which he 
brought into the world with him, and by proper culture, 
in connection with the light of revelation, he is capable 
of obtaining a high degree of holiness without the super- 
natural influences of the Holy Spirit. But to be dead in 
sin is to be alive to sin, and entirely under the influence 
of, and wholly inclined to, evil and opposed to all that is 
spiritual or wholly. " The whole head is sick and the 
whole heart is faint." But if man be but partially de- 
praved, a partial renewal is all that is requisite to fit him 
for heaven. Does the Bible any where teach the doctrine of 
partial change of heart ? We answer, it does not. " There- 
fore, if any man be in Christ he is a new creature. Old 
things are passed away ; behold all things are become 
new." "Put on the new man, which, after God, is 
created in righteousness and true holiness. And I will 
take the stony heart out of their flesh, and I will give 
them a heart of flesh." Partial depravity and partial 
renewal ! what an absurdity ! ! 

We venture the assertion that there moves not upon the 
earth the man who possesses Bible views of the immuta- 
ble holiness of God, and of the infinite evil of sin, that 
would for millions of worlds venture into the presence of 
the Holy One in heaven, conscious that his heart was but 
partially renewed. Every one that enters into the abode 



WM. VAUGHAN. 319 

of the blessed must be the subject of a radical change. 
Without entire holiness no man can see the Lord. 

From this subject we may see the insufficiency of moral 
suasion to awaken the sinner, dead in sin, to a realizing 
sense of his lost condition. It has been proclaimed again 
and again from the pulpits of the modern sect, that the 
mind of man is so peculiarly organized as to be insuscept- 
ible of any influence but the influence of argument. 
"We plead," says a distinguished leader, "that all the 
converting power of the Holy Spirit is exhibited in the 
Divine Record." If this be true, how has Satan access 
to the minds of men, tempting them to sin ? Satan in- 
fluenced Ananias to lie to the Holy Ghost. Did he argue 
with him, or furnish him with a written record to induce 
him to make a false statement concerning the land he 
had sold ? And if the mind is capable of being influenced 
by the wicked one, certainly the Holy Spirit can have 
access to it, awaken it, and dispose it to seek God and 
embrace the Savior by faith. 

The unrenewed being, destitute of a principle of spirit- 
ual life, can not be quickened by persuasive arguments. 
We may, as ministers of the Gospel, exhibit the purity of 
the law, the holiness of God, the evil of sin and its dire- 
ful consequences, but it is like discoursing upon the beauty 
of colors to the blind. Can rhetoric or logic melt into 
contrition hearts of stone? Can the most powerful 
reasoning remove the obstinacy of the will? Can 
eloquence destroy the enmity of the carnal mind? If so, 
the success of the minister results from his great talents, 
and not from God who giveth the increase. If all the 
convicting and converting power is in the Divine Record, 
prayers to God for a blessing to attend our labor is a 
solemn mockery. 



320 MEMOIRS OF 

i. Let us inquire whether or no we have experienced 
a resurrection from the grave of moral death ? Self-ex- 
amination is an important duty enjoined in the Scriptures. 
The only reason why religion is an oppressive burden to 
many is because they are destitute of the life and power 
of godliness. They are strangers to the quickening 
power of the Holy Spirit. Influenced by the force of 
education they reluctantly perform a round of duties, 
while their devotion is cold, lifeless, and unprofitable. 
Religion is irksome to ihem, owing to the absence of an 
inward principle of holiness. But to those who are born 
of God and exercise faith, Christ is precious. 

Negatively. In the first place we are not to suppose 
that we have passed from death to life because the im- 
pression exists in our minds that we are new creatures. 
We judge of things as we stand affected towards them. 
It is easy to believe that to be true which we wish to be 
so ; and the principle of self-love, common to us all, leads 
us to judge more favorably of our condition than the 
Scriptures authorize us to do. "Not every one that says 
Lord ! Lord ! shall enter into the kingdom." 

2. We are not to suppose that because we are members 
of the church militant, that we are members of the mystical 
body of Christ. In this degenerate age it is easy to profess 
visible subjection to Christ, and be buried with Him in 
baptism. Oh ! how many are there in all evangelical de- 
nominations who prove by their works that they have a 
name to live while they are dead. 

3. Nor are we to suppose that Christ is in us the hope 
of glory because we practice many of the moral duties 
enjoined in the Word of God. A variety of motives 
purely selfish may prevent us from the commission of 
much positive evil, and induce us to acts materially good. 



WM. VAUGHAN. 32 1 

or at least beneficial to our fellow-men. One among the 
most moral men, externally, that I ever knew in my long 
life, was an avowed infidel. Look at the Pharisee in the 
temple: — "God, I thank thee, that I am not as other men 
are • extortioners, unjust, adulterers, or even as this 
publican. I fast twice in the week ; I give tithes of all I 
possess." Be it remembered that obedience is not ac- 
ceptable to God unless it flows from a principle of love to 
God and man. 

"Talk they of morals, O, thou bleeding love, 
The grand morality is love of thee." 

If we are spiritually alive, the eyes of our understand- 
ing have been opened ; we have seen that sin is exceed- 
ingly sinful, and have abhorred ourselves on account of 
it. We have seen the impossibility of salvation by works 
of righteousness which we have done, and have exercised 
a repentance which has for its object sins as an evil com- 
mitted against God. Is the fear of God before our 
eyes? Do we possess tenderness of conscience ? Does 
our faith work by love and purify our hearts ? Do we 
delight in the law of God after the inner man ? Do we 
aim at the glory of God in all we do? Does the cause of 
Christ lie near our hearts ? Do we, in lowliness, esteem 
others better than ourselves ? If we can answer these 
questions in the affirmative, we, in the judgment of 
charity, " are living epistles of Christ, written not with 
ink, but with the spirit of the living God; not in tables 
of stone, but in fleshy tables of the heart." 

Lastly. It is obvious, my Christian brethren, what are 
the emotions which ought ever to possess our hearts as 
we indulge the thought that the quickening power of the 
Holy Spirit has imparted to us a supernatural principle 
of divine life, which is the source of vital godliness. It 



32 2 MEMOIRS OF 

is the health of the soul, the perfection of human nature, 
and the prerequisite to everlasting blessedness. How 
great and how constant ought to be our humility, our 
gratitude and our love. The time was when we were 
under the power and dominion of sin, estranged from 
the life of God. We had no perception of the excellency 
and glory of the gospel; the living oracles were to a 
great degree neglected; and what we heard from the 
pulpit concerning the way of salvation was reluctant, un- 
frequent and confused ; and the judgment passed upon 
the doctrines of the Bible was often rash and even false. 
We received not the things of the Spirit of God; they were 
foolishness unto us, as we were destitute of spiritual dis- 
cernment. 

Such discourses as are now food to our souls were 
then painful to our feelings and dark to our understand- 
ings. We had the temerity to reason against the char- 
acter, the government and gospel of God, and did not 
distrust our vain reasonings. We excused our neglect 
of duty, and were not aware that our excuses only in- 
creased our guilt. We were then, ourselves, just what 
we now, with painful emotions, see many others to be — 
dead in sin, blind in heart, dull in moral apprehension, 
and nigh unto cursing. Oh ! for everlasting humiliation 
under a sense of our former degradation, guilt and moral 
death. Oh ! for continued thankfulness to the Savior, 
who, by the means of His own death upon the cross, has 
communicated to us a new life, even the life of faith, 
which enables us to serve the Lord, and for Him who 
died for us and rose again, that He might be the Lord and 
Judge both of the living and the dead. 

Let me urge those who are dead in sin to use all the 
means of God's appointing for the purpose of obtaining 



WM. VAUGHAN. 323 

spirtual life. An exhortation on this subject involves no 
contradiction and implies no impossibility; for, notwith- 
standing the impenitent are dead in a moral sense, the 
principle of reason is still alive and capable of being 
exercised about spiritual objects. The language of an 
apostle to sinners is as follows : "Awake, thou that 
sleepest, and rise from the dead, and Christ shall give 
thee light." "Labor not for the meat that pensheth, but 
for that which endureth unto everlasting life. Hear ye 
deaf, and look ye blind, that ye may see. Let the wicked 
forsake his way, and the unrighteous man his thoughts, 
and let him return unto the Lord, and he will have 
mercy upon him; and to our God, for he will abundantly 
pardon." 

3. On the last branch of this subject much time need 
not be consumed. There is a death that is eternal the 
Scriptures abundantly teach, and it is evidently the re- 
sult of the reign of sin. These shall go away into ever- 
lasting punishment. The wicked shall be turned into 
hell with all the nations that forget God. It is worthy of 
notice that the strongest language in the Bible represent- 
ing future punishment is the language of Christ Himself. 
He speaks of weeping and wailing and gnashing of teeth ; 
of outer darkness ; of the worm that dieth not ; and the 
fire that never shall be quenched. 

The intellectual and moral nature of man lead us to 
infer that he is destined to exist forever. Conscience 
creates in the minds of the unrenewed awful forebodings 
of the future. What terrors distress the sinner in the 
immediate prospect of eternity ! How wretched, be- 
yond the power of description, must be the condition 
of him who has spent his whole life in rebellion against 
God; and who has no hope in the dying hour except 



324 MEMOIRS OF 

that which is based upon the vain and false supposition 
that the order of the divine government will be set aside, 
and the demands of justice surrendered to save the rebel 
in his sins. The idea of future punishment seems to have 
been impressed upon the minds of men by the Almighty. 
This we infer from the writings of those poets and phi- 
losophers who speak of a tribunal in hell and of a river of 
fire there. Cicero says: "Every man's sins distress, 
him, their evil thoughts and consciences terrify them; 
these to the ungodly are their daily and domestic furies, 
which haunt them day and night." Nothing is more 
clearly taught in the Bible than that the soul exists after 
death separate from the body. This is evident from its 
immateriality. The soul, thus existing, possesses all those 
mental and moral powers which constitute it the proper 
subject of moral government. 

In the eternal world the soul must either be happy or 
miserable. And if it leaves the world polluted and guilty 
it will remain so forever, as there is no atoning blood, 
the efficacy of which the lost inhabitants of the pit of 
death can realize. There is no Holy Spirit to breathe 
upon the finally impenitent for the purpose of transform- 
ing them into the moral image of God, and to fit them 
for the pure abodes of the blessed. And be it remem- 
bered by each of us that sin not pardoned in this world 
will be punished in the next. But that which renders 
this subject so awful is the eternity of future punishment. 
Sin is objectively infinite, inasmuch as it is committed 
against an infinitely holy God and subject to infinite pun- 
ishment in point of duration. This the Scriptures most 
clearly teach. This is evident from negation, which is 
the strongest language imaginable: "The worm dieth 
not, the fire is not quenched." It is unquenchable fire. 



WM. VAUGHAN. 325 

We read of a sin that shall not be forgiven. "Not every- 
one shall enter into the kingdom," and where Christ is they 
can not come. When men place a low estimate upon sin, 
they, as a matter of course, think lightly of its punishment; 
and in many instances doubt the teaching of the Bible 
upon this subject. But if any of you call in question the 
doctrine of endless punishment, look at the agony and 
bloody sweat of the Son of God in the garden ; see His 
holy soul overwhelmed with a deadly anguish, exceeding 
sorrowful even unto death. Look at those inward and 
mysterious agonies that oppressed the soul of the dying 
Jesus upon the cross. And while the atoning death of 
Christ proclaims the certainty of the wrath to come, the 
same event ought to make the heart of the sinner tremble 
and meditate thereon, who persists in his rebellion and 
neglects the great salvation. Rest assured that it could 
not have been to deliver you from temporary punishment 
that the Son of God became incarnate, and became 
obedient unto death, even the death of the cross. 

May the Word and Spirit of our God so enlighten our 
minds that we may perceive the awful effects of sin, 
wdiich reigns unto death — temporal, spiritual and eternal, 
and dispose us to flee from the wrath to come. Amen. 



THE EXAMPLE OF CHRIST. 



1ST PETER 2:21. 



It is one of the peculiar glories of Christianity that its 
Great Founder was the perfect example of all the doc- 
trines and precepts which he inculcated. For he not 
only taught but fulfilled all righteousness. And in this 
respect he claims an unrivaled superiority over all the 
philosophers, prophets or lawgivers that ever appeared as 
instructors of mankind — the sanctity of whose lives never 
equaled the purity of their precepts. And this is one 
advantage which Christianity has over Judaism, as pre- 
cept is always more efficient when enforced by correspond- 
ing example. In his life the law appears, drawn out in 
living characters. 

We shall consider the example of Christ as it respects, 
1 st. Our duty to God; 2d. To ourselves ; 3d. To each other. 
We begin by noticing his example in relation to 

OUR DUTY TO GOD, 

Inasmuch as this is the first and great commandment, the 
supreme obligation, universally incumbent on all moral 
beings ; and as it shone with superior luster in his whole 
life, and was the great and governing principle of his 
conduct. 

He often retired from the society of the multitude that 
he might indulge in pious contemplation, continuing 
sometimes whole nights in prayer. But little is said by 
the evangelists respecting the conduct of Jesus prior to 
his entering upon the work of the ministry. But from 



WM. VAUGHAN. 327 

that little we learn that it was his practice, in company 
with his parents, to attend upon the worship of God m 
the synagogue upon the Sabbath days. Now from his 
example we may learn the propriety not only of secret 
devotion, but of attending and assisting in the public 
solemnities of divine worship ; for if it became him, the 
founder of our religion, to put up public and private 
addresses to heaven, it .must surely be a duty incumbent 
upon us, as our dependence upon the Father of Mercies 
is not less than his was, and our wants and infirmities are 
infinitely greater. 

I know there are many who think that religion is not a 
necessary ingredient in their character, provided they are 
of amiable manners, social dispositions, and just in their 
dealings ; but nothing can be more reasonable than our 
obligation to perform the duties of piety, both from the 
example of Christ, and the reason and fitness of things. 
Now what are the duties of religion but the expressions 
of reverence, obedience, and gratitude to the Supreme 
Being ? And most certainly his perfections entitle him 
to the greatest degree of reverence the soul can pay to 
God, and the innumerable benefits he is daily bestowing 
upon us, entitle him to the emotion of a grateful heart; 
and whatever natural virtues or accomplishments of body 
or mind may be possessed by the most amiable of the 
sons or daughters of men, if destitute of holiness, they 
are destitute of that which is essential to the duty and 
well-being of an intelligent, immortal and accountable 
being. 

Resignation — Resignation to the will of God is taught 
us in a most impressive and salutary manner in the exam- 
ple of Christ. He might with the utmost propriety 
exclaim: "Behold, all ye that pass by, behold and see if 



328 MEMOIRS OF 

there is any sorrow like unto my sorrow, wherewith the 
Lord has afflicted me in the day of his fierce anger ?" He 
came into the world to suffer ; he had a body prepared 
for this purpose, and was perhaps so organized as to be 
susceptible of the greatest possible amount of suffering ; 
he had all the tender passions of human nature, and 
doubtless the quickest sense of pain and anguish ; yet he 
endured them with more than human patience in the last 
and most distressful scene of his life. Though he express- 
ed in his prayer in the garden the strongest aversion to the 
torture and ignominy of crucifixion, yet it was accompa- 
nied with proper submission to the will of God. "Oh 
my Father, if it be possible, let this cup pass from me ; 
nevertheless, not as I will, but as thou wilt." He patient- 
ly submitted to the severest inflictions and drank the 
bitterest cup with a fortitude superior to his sufferings. 

2 Again : Let us hence transcribe into our feelings 
and practice a pious resignation to the will of God, an 
humble acquiescence under the most afflictive dispensations 
01 theAlmighty. If our blessed Lord, who knew no guilt, 
willingly endured the punishment of it; if he submitted 
to suffer for our sins and not his own, all impatience and 
discontent must illy become us, when our light afflictions 
fall infinitely short of the weight and severity of his 
sufferings, and when we are conscious that we receive 
only the due reward of our evil deeds, and that the inflic- 
tions, of divine justice are much lighter than our iniqui- 
ties deserve. 

3. Again : Our Savior, in his whole conduct, manifest- 
ed an eminent degree of zeal for the honor of God : this 
appeared in his punctual attendance upon the public 
solemnities of divine worship, which has an immediate 
and direct tendency to advance the divine honor; also 



WM. VAUGHAN. 329 

seen in his expelling the buyers and sellers from the tem- 
ple; in the holy indignation he expressed against those 
who by their impiety presumed to profane a place sacred 
to the duties of religion. David said, "the zeal of thy 
house hath eaten me up ;" zeal for divine truth ; zeal for 
the divine government in the salvation of sinners. He 
laid down his life. 

DUTY TO OURSELVES. 

Let us observe his example in relation to the duties 
which respect ourselves. We shall find them all united 
in him, and that if ever virtue appeared in a corporeal 
form, and was incarnate and visible to human view, it 
was when the Son of God took upon him our nature. 
Hs observed a due medium between the extremes of lux- 
ury and austerity, thereby teaching us that religion does 
not demand a total abstinence from the satisfactions of 
life, but a prudent and moderate use of them. He hon- 
ored even feasts more than once with his presence, and 
added to the provisions of one of them by a miracle. In 
his whole deportment religion appears not with a gloomy 
aspect or with a severe or forbidden mien, but with a 
graceful form and sober majesty, and in all the beauty of 
holiness. We meet with much higher appearances of 
exterior sanctity and more severe austerity in the life of 
John the Baptist than in the life of Christ, and perhaps on 
this account John was sent to make ready or prepare a 
people for the Lord ; and as he had not the power of 
working miracles, mortification and deadness were neces- 
sary to attract the attention of men to the object of his 
mission. But as our blessed Lord's divine mission was 
abundantly confirmed by miraculous attestations, and as 
his example was to be the universal model and rule of 
duty, he gave a more general and useful example, adapted 
to the imitation of all ranks and orders of men. 



33° 



MEMOIRS OF 



Humility is another virtue which distinguishes itself in 
every part of our Savior's life and character. What an 
amazing scene of humility opens to our view in our first 
reflections upon Him as descending from that inconceiv- 
able glory which He had with the father before the world 
was, to a nature so much inferior to his own, and to all 
the abasements and infirmities of that nature, sin only 
excepted ! He came not in the form of a temporal prince, 
surrounded with all the pageantry of human grandeur, as 
the Jews vainly expected. He came not to be ministered 
unto, but to minister. If we attend Him in His ministra- 
tions, we find Him preaching the gospel to the poor, and 
even among his followers appearing as a servant rather 
than a master. We find Him executing the lowest office of 
a servant in washing His disciples' feet, and the instruction 
He inculcates on that occasion is that if He, their Lord 
and Master, made such condescension to them, they 
ought likewise to be assisting in the same acts of con- 
descension and humiliation one to the other. Now, there 
is no virtue of His that we have so much reason, and at 
the same time so little inclination, to imitate. And if to 
Him such acts of humiliation appeared not unbecoming 
the majesty and dignity of His nature, surely the greatest 
among the sons of men ought to think it no diminution 
of their dignity to be of an humble and contrite spirit; no 
dishonor to the greatest accomplishments, or to the most 
elevated stations, to practice the duties of humility and 
benevolence ; and as our blessed Lord submitted to such 
acts of humility and condescension to teach those in high 
stations to be humble and assisting to their inferiors, He 
gave to those in the humbler walks of life a lesson of com- 
placency and contentment, as He chose a condition in life 
destitute of the common bounties of Providence, and 



WM. VAUGHAN. 33 1 

was exposed to the hunger and thirst and pain and dis- 
tress he relieved in others. The Son of Man had not where 
to lay His head, nor was He able to pay common tribute 
without a miracle. In this, as in all other instances, His 
conduct corresponded with His doctrine, which instructs 
us not to set out affections on the world, not to lay up for 
ourselves treasures on earth, but in heaven. 

2. We may also, from hence, be assured that poverty 
is no indication of the divine displeasure ; that if God in 
His providence should see fit to reduce us to the lowest 
circumstances of indigence, and to place us in the most 
humiliating situation, we ought not from thence to infer 
that He had forgotten to be gracious to us, or that His 
regard is at all diminished, seeing that He was pleased to 
place in these circumstances of poverty and affliction 
even His own Son, in whom He was well pleased. 

DUTY TO EACH OTHER. 

The life of our Savior was most exemplary in the duties 
which we owe the one to the other. His piety, which 
was the ruling principle of his conduct, was rational, not 
rapturous ; instructive, not ostentatious ; and did not ex- 
press itself in peculiar austerities or affected singularities, 
in abstruse mysteries and intricate speculations, which 
might deter a timorous or discourage a weak disciple, but 
in the plain and useful duties of a good life. All he did 
or suffered was one continued act of benevolence. It 
was his meat and drink, his care and delight, his life and 
happiness, to go about doing good, to seek occasions of 
conferring his blessings, to lay hold of every opportunity 
of promoting the temporal and eternal interests of man- 
kind. It was His manner, from common occurrences, to 
take occasion of introducing that which was beneficial to 



33 2 MEMOIRS OF 

the soul and tending to its spiritual nutriment, and at 
the same time He went about healing all manner of sick- 
ness and diseases among the people. Mercy, with a 
heavenly voice, spoke in all He uttered, and Charity 
poured forth her stores in all He did. Even the miracles 
He performed were as expressive of His goodness as of 
His power, and were wrought for the benefit and not the 
amazement of those who saw them They gave sight to 
the blind, feet to the lame, bread to the hungry, health to 
the sick, and even life to the dead — equal proofs of His hu- 
mane disposition and of His divine power, and in every re- 
spect worthy of the Son of God and Brother of Mankind. 
We are indeed not able to express our benevolence in the 
same miraculous manner as our blessed Lord ; yet His 
example may teach us that we ought, as we have oppor- 
tunity, to administer relief to the needy, assistance to the 
injured, protection to the oppressed, instruction to the 
ignorant, encouragement to the weak, and consolation to 
the afflicted. It may teach us to be merciful, not only as 
our Father which is in heaven is merciful, but as His Son 
on earth was merciful ; and to endeavor to the utmost of 
our power, as far as instrumentality is concerned, to be 
servants one of another. 

2. Again : The benignant and forgiving disposition of 
our Lord was not less exemplary than His other virtues. In 
Him the ornament of a meek and quiet spirit was most con- 
spicuous. Compassion, forgiveness and beneficence were 
the returns He made for provocations, indignities and in- 
juries. Himself was unmoved at the behavior of the Samar- 
itans, which provoked the disciples to solicit Him to call 
down fire from heaven to consume them. His calm and 
dispassionate answer to the officer that smote Him was, 
" If I have done evil, bear witness of the evil ; but if well, 



WM. VAUGHAN. 333 

why smitest thou me?" When He was reviled He re- 
viled not again, when He suffered He threatened not. and 
when exposed with mock pageantry to the derision of the 
people, and through a long course of preparatory insult 
and indignities which led on to His crucifixion, He dis- 
covered no marks of impatience, no thirst for revenge, no 
tincture of an ungoverned and unforgiving resentment. 
He still possessed the same mildness of disposition, the 
same equal composure of spirit, the same unconquerable 
benevolence. No provocations could irritate Him to a 
desire of returning evil for evil, nor the most undeserved 
indignities prevailed with Him to depart from His rule 
of triumphing over the injustice and insolence of His 
oppressors by acts of kindness and commiseration. With 
meekness as invincible as their malice, He was as ready 
to forgive injuries as they were to offer them. Even 
upon the crocs, amidst the agonies of death and the re- 
proaches of His persecutors, He employed His last breath 
to benefit the authors of His sufferings. He poured out 
His prayer as well as His blood for those that shed it, 
and urged in their favor the only extenuation their crime 
could admit of: "Father, forgive them, for they know 
not what they do." 

3. One might have supposed that when Christ arose 
from the dead that he would have gone into the city of 
Jerusalem and executed vengeance upon his murderers, 
but instead of that he appeared unto his disciples and 
commanded them to make the first offers of salvation to 
his enemies, to preach repentance and remission of sins, 
beginning at Jerusalem. 

4. The example of Christ teaches us to labor for the 
salvation of sinners; (i) for this he engaged in the cove- 
nant of redemption ; (2) for this in the fullness of time 



334 MEMOIRS OF 

he came forth made of a woman, made under the law 
to redeem them that were under the law ; (3) for this he 
became poor that we, etc.; (4) for this he was baptized 
of John in Jordan and entered into his work, etc.; (5) for 
this he called the twelve from their nets to be his witnesses 
and heralds; (6) for this he went up to Jerusalem know- 
ing what should befall him; and, said he, "How am I 
straitened till it be accomplished ? " (7) for this he ex- 
perienced the agony of soul in the garden, and sweat as 
it were great drops of blood, falling down to the ground ; 
(8) for this he expired upon the cross, was buried and 
rose from the dead, and ascended up to heaven, where 
he ever lives to make intercession for us ; (9) for this he 
poured out the Holy Spirit to renew and sanctify the 
hearts of men. 

5. Again : Frequent contemplation of our Lord's ex- 
ample would suppress in us all wrath, malice and revenge 
towards our enemies. While we are not insensible of the 
injuries received, it teaches us to treat with tenderness 
the authors of them. The limits of a sermon will not 
permit me to enumerate the virtues nor do justice to the 
character of the Blessed Jesus. He set a complete and 
perfect example of universal righteousness, an example so 
perfect as to have no mixture of human infirmity, and 
so complete as to direct our conduct in every duty. In 
it we have every virtue delineated, we behold a full 
and finished portrait of universal holiness, a visible rep- 
resentation of the invisible perfections of the Godhead. 

Conclusion. — No man has any just reason to conclude 
that he is a Christian who does not endeavor to copy the 
example of Christ. He that has the spirit of Christ must 
resemble him to some extent, at least we must resemble hi?n: 

1. First of all in acts of piety towards God. This will 



WM. VAUGHAN. 335 

display its sacred influence in the choice of God himself 
as the portion of our inheritance and our cup. Whom 
have I in heaven but thee; and there is none on earth 
that I desire beside thee. My flesh and heart faileth, but 
God is the strength of my heart and my portion forever. 
2. It will manifest itself in a desire after communion with 
him in the closet, family and sanctuary. 3. In supreme 
regard to his authority as the rule of our conduct in op- 
position to the will of the flesh and the doctrines and 
commandments of men. 4. In keeping our eye simply 
and uniformly directed to his glory as the great end at 
which his servants ought habitually to aim at all times. 
5. In a becoming zeal for his cause in the world. 6. We 
must resemble him in personal sobriety and purity, and 
in all the various departments of these virtues, and in the 
spirituality of mind and holy superiority to the vanities 
of time. 7. We must be like him in the practice of all 
the social virtues — justice, integrity, sincerity and truth, 
humility, meekness, long suffering, forgiveness. 8. Let 
us minutely examine the passages contained in it, record 
them in our memories and write them upon the tables of 
our hearts, that our souls may take an impression of his 
holiness and the same mind be in us that was in Christ 
Jesus. Notwithstanding, we can not expect to arrive at 
the immaculate perfection of the Son of God, yet we 
may be always improving our own virtue by copying his. 
Though we can not equal him we can excel ourselves. 
And though he no longer in human nature dwells upon 
earth, yet in his example he still teaches and exhorts to 
righteousness. In the Scriptures he still appears, though 
not personally as to the Jews, yet he there still exhibits 
his miracles, repeats his divine instructions, speaks as man 
never spake, and appears as palpable to our reason as he 



336 MEMOIRS. 

did to their senses. Doubtless blessed were the eyes that 
saw him and the ears that heard him, yet equally blessed 
are we who have not seen if we believe his doctrine and 
obey his injunctions. 



91 



>.# 'W :l 




■^'\ 















^ *0 












>* 



I 

°/. * n i ■ 



'<? 



,0' x 






i'i< 



>!•> 



V 












^0 o 












/ '' 




= ^ 


# 


l< 


\ 


$ 




% 











" 9> 



^ ^ 



> v s> V. 







Deacidified using the Bookkeeper process 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2006 

PreservationTechnoiogies 

A WORLD LEADER .N PAPER PRESERVAT10.J 
111 Thomson Park Drive 
•P- / cranberry Township, PA 16066 






(724)779-2111 






























< 












LIBRARY OF CONGRESS 




017 648 419 6 



